The Post-Exilic Prophets: Obadiah, Joel, Haggai, And Malachi

Obadiah

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Introduction to Obadiah

I. Name of the Book

A. Named after the prophet/author

B. His name means "servant of YHWH" (BDB 715). Obed (BDB 715) means "servant." The covenant name for deity, YHWH, is abbreviated by "iah" and added to another NOUN (i.e., Isaiah, Jeremiah and here, Obadiah). YHWH's name (BDB 217) is commonly added to nouns

1. "iah" ending to a proper name

2. "ע" and a vowel at the beginning of a proper name

C. It was a common Hebrew name referring to thirteen different people in the OT

1. the governor of King Ahab of Israel's house, I Kgs. 18:3-7,16

2. descendant of King David, I Chr. 3:21

3. person of the tribe of Issachar, I Chr. 7:3

4. person of the tribe of Benjamin, in the line of King Saul, I Chr. 8:38; 9:44

5. a Levite living near Jerusalem, I Chr. 9:16

6. a Gadite who became part of David's fighting men at Ziklag, I Chr. 12:9

7. a leader of the tribe of Zebulun in David's day, I Chr. 27:19

8. a leader of the tribe of Judah in King Jehoshaphat's day, II Chr. 17:7

9. a Levite who worked on the temple in Jerusalem in King Joash's day, II Chr. 34:12

10. a leader who returned from Babylonian exile with Ezra, Ezra 8:9

11. a priest active in Nehemiah's day, Neh. 10:5

12. a gate keeper in Nehemiah's day, Neh. 12:25

13. the author of this small prophetic book, Obadiah v. 1

II. CANONIZATION

A. The Hebrew Bible is divided into three sections that are connected to the time of their writing and compilation:

1. The Law (Torah) which included Genesis – Deuteronomy

2. The Prophets (nevi'im), which is divided into two sections:

a. the Former Prophets, Joshua – Kings (not including Ruth)

b. the Latter Prophets, Isaiah – Malachi (not including Daniel and Lamentations)

3. The Writings (kethubim), which can logically be divided into three genres or categories:

a. the Five Scrolls (Megelloth) which are special festival books read at certain feast days

(1) Ruth (read at Pentecost)

(2) Song of Songs (read at Passover)

(3) Ecclesiastes (read at Tabernacles)

(4) Lamentations (read to annually commemorate the destruction of the Temple in 586 b.c.)

(5) Esther (read at Purim)

b. historical books

(1) Daniel

(2) Ezra

(3) Nehemiah

(4) Chronicles

c. Wisdom Literature

(1) Job

(2) Psalms

(3) Proverbs

B. This book is part of the "latter prophets" (Ecclesiasticus 49:10)

C. It is part of "the Twelve," a grouping of minor prophets" (Baba Bathra 14b)

1. they, like Isaiah, Jeremiah and Ezekiel, fit on one scroll

2. they represent the twelve tribes by the use of the symbolic number for organization

3. they reflect the traditional view (Baba Bathra) of the books' time period

D. The order of "the Twelve," or Minor, Prophets has been linked by many scholars to a chronological sequence. However, there are problems with this view:

1. The first six books are listed differently in the Hebrew Masoretic Text and Septuagint.

MT
Hosea
Joel
Amos
Obadiah
Jonah
Micah

LXX
Hosea
Amos
Micah
Joel
Obadiah
Jonah

2. Internal evidence puts Amos chronologically before Hosea

3. The date for Joel is highly debated. I list him as an early post-exilic prophet along with Obadiah

III. GENRE (this is classical Hebrew prophetic poetry). This book is the shortest book in the OT.

IV. AUTHORSHIP

A. Nothing is known about the Prophet

B. There are several theories about the time in which he lived and wrote:

1. Sanhedrin 39b (Talmud) said he was King Ahab's servant (cf. I Kgs. 18:3-16)

2. Pseudo-Epiphanius (early church) in his "Lives of the Prophets" said he was a high military official of King Ahaziah (842 b.c., cf. II Kgs. 1:12ff)

3. John Calvin said he was an eyewitness to the destruction of Jerusalem (586 b.c. by Nebuchadnezzar II or Babylon, cf. NRSV, p. 1183, TEV, p. 818).

C. The name could be a title.

V. DATE

A. This book is linguistically related to Jeremiah 49:7-16 (Obad. vv. 1-9) and Joel 2:32 (Obad. v. 17):

1. E. J. Young put them in this order: Obadiah, Jeremiah

2. R. K Harrison lists them in this order: Jeremiah, Obadiah, (450 b.c.) and Joel (400 b.c.). This makes the book early post-exilic.

3. Keil put them in this order: Obadiah, Joel, Jeremiah

4. The UBS, A Translator's Handbook on the Books of Obadiah and Micah, pp. 39-41, spells out the similarities in detail:

a. Obad. 1a - Jer. 49:7

b. Obad. 1b-4 - Jer. 49:14-16

c. Obad. 5 - Jer. 49:9

d. Obad. 6 - similar to Jer. 49:10

e. Obad. 8 - similar to Jer. 49:7

f. Obad. 9a - similar to Jer. 49:22b

g. Obad. 16 - similar to Jer. 49:12

B. It is obvious that the book relates to an invasion of Judah and harassment of the people of Jerusalem by the nation of Edom. Some possible dates

1. Jerusalem taken by Shishak, Pharaoh of Egypt in fifth year of Rehoboam, 922-915 b.c. (cf. I Kgs. 14:25-28; II Chr. 12:2-10).

2. Jerusalem taken by Arab league and the Philistines in the reign of Jehoram, 849-842 b.c. (cf. II Kgs. 8:20ff; II Chr. 21:16-17; 22:1).

3. Jerusalem taken by Syrians in the reign of Joash, 837-800 b.c. (cf. II Chr. 24:23-24).

4. Jerusalem taken by Israel (Jehoash) after defeat of Edom in the reign of Amaziah (cf. II Kgs. 14:7-14 (842 b.c.)

5. Judah attacked by Edomites (cf. II Chr. 28:17; 19:8-9; II Kgs. 16:1-20).

6. Jerusalem taken by Nebuchadnezzar several times, 605, 597, 586, 582 b.c.:

a. 605 b.c. Jehoiakim's reign (cf Dan. 1:1-2)

b. 597 b.c. Jehoiachin's reign (cf. II Kgs. 24:8-17; II Chr. 36:9-10; Ezekiel)

c. 586 b.c. Zedekiah's reign (cf. II Kgs. 24:18-25:21; II Chr. 36:11-21; Lamentations 4; Ps. 137:7)

d. 582 b.c. Gedaliah, Babylonian Governor (cf. II Kgs. 25:22-26)

C. Of the possible historical settings (see above), there have been two dates most advocated by scholars:

1. an early date in Jehoram's reign (849-842 b.c.) because:

a. the position of the book in "the Twelve"

(1) 8^th century grouping: Amos, Hosea, Micah, (Joel?), and Obadiah

(2) 7^th century grouping: Nahum, Habakkuk, and Zephaniah

(3) post-exilic grouping: Haggai, Zechariah, and Malachi

b. Obadiah does not mention the destruction of the Temple (586 b.c.)

c. the nations mentioned are pre-exilic, not post-exilic

d. the sins are similar to those enumerated by the 8^th century prophets (Amos, Hosea, Micah)

e. no Aramaic words, idioms or expressions

2. a late date relating to Nebuchadnezzar II's invasion of Jerusalem

a. vv. 11-14 seem to fit the fall of Jerusalem in 586 b.c.

b. Edom participated in this invasion

(1) rejoiced at Judah's fall

(a) Ps. 137:7

(b) Lam. 2:15-17; 4:21

(d) I Esdras 4:45, 50

(2) helped in Judah's fall:

(a) Ezek. 25:12-14

(b) Ezek. 35:1-15

VI. HISTORICAL SETTING

A. Edom, Object of the Prophecy, vv. 1-9, 18, 21

1. Edom is the nation east of the Dead Sea; it is made up of the descendants of Esau, Jacob's brother, (cf. Gen. 25-29; 32-33). Edom means "red" while Esau means "hairy" (cf. Gen 25:25, 30).

2. Israel was commanded to respect Edom (cf. Deut. 23:7)

3. Israel and Edom had continuing problems

a. Num. 20:14-21

b. Jdgs. 11:16-17

c. I Sam. 14:47-48

d. II Sam. 8:14

e. I Kgs. 11:14-25

f. II Kgs. 14:22; 16:5-6

g. II Chr. 20:10-30; 21:8ff

h. Amos 1:6, 9

4. Other prophecies against Edom

a. Isa. 34:5ff; 63:1ff

b. Jer. 49:7-22

c. Lam. 4:21-22

d. Ezek. 25:12-17; 35:1-15; 36:2-6

e. Amos 1:11-12

5. Edom was condemned because of

a. her pride, vv. 3-4

(1) in geographical security

(2) in political alliances and military power

(3) in commercial wealth

(4) in traditional wisdom

b. her violation of Judah, her kinsman, vv. 10-14

(1) rejoiced over the fall of Jerusalem (Lam. 2:15-17; 4:21)

(2) refused to help (v. 15)

(3) active support of enemy (v. 14)

(4) took Judah's property (Jer. 13:19)

c. her rejection and disdain of YHWH (v. 16)

B. Edom may be a symbol (type) for all nations who rebelled against God and His people, vv. 15-21 (cf. Psalm 2).

C. Possible historical fulfilment of this prophecy

1. destruction of Edom by Neo-Babylon about 5 years after the fall of Jerusalem, 580 b.c.

2. displacement of Edom from Petra by Nabatean Arabs about 550-449 b.c. (cf. Mal. 1:2-5). Edom not mentioned in Nehemiah's list of surrounding enemies but is replaced by Arab tribes. Edom moved to the Negev.

3. defeat of Edom by Alexander's general Antigonus in 312 b.c. (recorded in Diodorus Seculus)

4. defeat of Edom in the Negev by Judah Maccabaeus around 175 b.c. (cf. I Maccabees 5:3,15; II Maccabees 10:15; Josephus' Antiquities of the Jews 12:8:1; 13:9:1)

5. Edom forced to accept Judaism by John Hyrcanus in 125 b.c. They are now called Idumeans.

6. The Roman General, Titus, completely destroyed the Idumean influence in a.d. 70.

VII. LITERARY UNITS

Brief outline taken from The New International Commentary series on "Joel, Obadiah, Jonah, and Micah" by Allen, p. 142

A. The Destruction of Edom (2-9)

1. Edom's downfall (2-4)

2. the completeness of Edom's overthrow (5, 6)

3. the treachery of Edom's allies (7)

4. Edom's loss of wisdom and warriors (8, 9)

B. The Wrongdoing of Edom (10-14, 15b)

1. Edom's unbrotherliness (10, 11)

2. Edom's mockery (12)

3. Edom's trespassing (13)

4. Edom's collaboration and coming retribution (14, 15b)

C. Edom on the Day of Yahweh (15a, 16-21)

1. the Day of Yahweh (15a, 16)

2. the role of the remnant (17, 21)

3. Judean fire and Edomite stubble (18)

4. the land regained (19, 20)

VIII. MAIN TRUTHS

A. God's enemies and God's people's enemies will be punished. Edom is a type of a rebelling, unbelieving nation (cf. v. 15)

B. God will glorify His people according to His covenant promises. Holiness is YHWH's goal for His people.

C. The historical situation will be reversed. Edom will be destroyed; God's people will be blessed.

Biblical Topics:

SPECIAL TOPIC: NAMES FOR DEITY

Passage:

Obadiah

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

NASB	NKJV	NRSV	TEV	NJB
Edom Will be Humbled	The Coming Judgment of Edom	Introduction		Title
1:1-9	1:1-4	1:1-4	1:1a	1:1a
	(1)		The Lord Will Punish Edom	Prologue
			1:1b-9	1:1b
			(1b-4)	Sentence Pronounced on Edom
				1:1c-4
				(1c-2)
	(2-4)
				(3-4)
		The Pillaging and Betrayal of Edom		The Annihilation of Edom
	1:5-9 (5)	1:5-14	(5-7)	1:5-9 (5)
	(6-7)			(6-7)
	(8-9)		(8-9)	(8)
				(9)
	Edom Mistreated His Brother		Reasons for Edom's Punishment	The Guilt of Edom
1:10-14	1:10-14		1:10-14	1:10-15
				(10)
				(11)
				(12)
				(13)
The Day of the Lord and the Future		The Day of the Lord's Judgment	God Will Judge the Nations	(14-15)
1:15-21	1:15-16	1:15-18	1:15-16	The Day of Yahweh, Israel Revenged on Edom
				1:16-18
	Israel's Final Triumph		The Victory of Israel	(16)
	1:17-18		1:17-21 (17-18)	(17)
				(18)
		The Division of the Land, and the Lord's Kingship		The New Israel
	1:19-21	1:19-21	(19-21)	1:19-21

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:1:1-9
¹The vision of Obadiah.
Thus says the Lord God concerning Edom—
We have heard a report from the Lord,
And an envoy has been sent among the nations saying,
"Arise and let us go against her for battle—
²Behold, I will make you small among the nations;
You are greatly despised.
³The arrogance of your heart has deceived you,
You who live in the clefts of the rock,
In the loftiness of your dwelling place,
Who say in your heart,
'Who will bring me down to earth?'
⁴Though you build high like the eagle,
Though you set your nest among the stars,
From there I will bring you down," declares the Lord.
⁵If thieves came to you,
If robbers by night—
O how you will be ruined!—
Would they not steal only until they had enough?
If grape gatherers came to you,
Would they not leave some gleanings?
⁶O how Esau will be ransacked,
And his hidden treasures searched out!
⁷All the men allied with you
Will send you forth to the border,
And the men at peace with you
Will deceive you and overpower you.
They who eat your bread
Will set an ambush for you.
(There is no understanding in him.)
⁸Will I not on that day," declares the Lord,
"Destroy wise men from Edom
And understanding from the mountain of Esau?
⁹Then your mighty men will be dismayed, O Teman,
So that everyone may be cut off from the mountain of Esau by slaughter.

v. 1

NASB, NKJV,
NRSV, NJB"vision"
TEV"prophecy"

This refers to a divinely communicated message (sometimes in a trance state of sleep). These are not the thoughts of Obadiah but of God. This term is often associated with (1) "burden" or (2) "the word of YHWH came."

The word "vision" (BDB 302) is related to the verb "to see" (BDB 302). It can refer to

1. that which is seen (cf. Ezek. 12:27; 13:16; Dan 8:2,15; 9:21)

2. that which is heard (cf. I Sam. 3:1; I Chr. 17:15; Hos. 12:10; Hab. 2:1)

3. that which is written (cf. II Chr. 32:32, Nahum 1:1; Hab. 2:2).

▣ "Obadiah" This is "the servant of" or "the worshiper of" YHWH (BDB 715). This can either be a title or a name. It is a very common name in the OT (cf. Introduction I. C.)

▣ "the Lord God" This is literally "Adonai YHWH." These two words are usually translated "Lord God" (i.e., Gen. 15:2,8; Exod. 23:17; 34:23; Deut. 3:24; 9:26; Josh. 7:7; Jdgs. 6:22; 16:28). YHWH is used alone in the next line.

See Special Topic following.

▣ "Edom" This term means "red." There seems to be a play on (1) Jacob's red soup (cf. Gen. 25:30), for which Esau sold his birthright or (2) the reddish rocks of Edom's high plateau. This same play on the word "red" (BDB 10) can be seen in v. 13, where the term "their calamity" (BDB 15) is used (cf. Ezek. 35:5). The kingdom of Edom is made up of the descendants of Esau whose name means (1) "red" (BDB 10, cf. Gen. 25:25) and (2) "hairy" (BDB 972, cf. Gen. 25:25).

▣ "We have heard" Many suppose that the prophet was from Judah because of this phrase. However, the Septuagint has "I heard" (cf. Jer. 49:14-16). Verses 1-4 of Obadiah are obviously related to Jer. 49:14-16. It is assumed in this commentary that Obadiah is using Jeremiah (see Introduction, V. A).

▣ "envoy" This (BDB 851) is not the usual term "for messenger" (BDB 521). This is found in Isa. 18:2 and is the exact term found in Jer. 49:14. The "envoy" is an official spokesman for YHWH (cf. TEV, NJB). YHWH is gathering the surrounding nations to attack Edom. In a sense this is "eye-for-eye" justice!

▣ "Arise and let us go against her for battle" The verb "arise" (BDB 877, KB 1086) is a Qal imperative. It is repeated in the phrase, "let us go," which is a Qal cohortative of the same verb. The imperative is found in Jer. 49:14, but not the cohortative .

The prophecy deals with God's judgment of Edom because of her prideful, vengeful attack on her kinsmen, Judah. It seems that she is betrayed by her political alliances, as was Judah.

v. 2 "I will make you small among the nations" "Small" (BDB 892) is from Jer. 49:15. It has the connotation of insignificance and weakness, the opposite of their self-estimation! The opposite connotation is found in Isa. 60:22 (from "small" to thousands).

The verb (BDB 678, KB 733, Qal perfect) is exactly what is found in Jer. 49:15. It is a prophetic perfect (there are several in these opening verses). A future event (i.e., Edom's judgment) is described as if it had already occurred because the word of YHWH is sure!

▣ "You are greatly despised" The term "despised" (BDB 102, KB 117, Qal passive participle) also appears in Jer. 49:15. Obadiah adds the modifier "exceedingly" (BDB 547). This is a very common idiomatic way to intensify an idea. It is used in this way 298 times in the OT.

Edom's judgment seems to be related to three areas: (1) her pride, v. 3, 4; (2) her violence against her brother, v. 10-14; and (3) her despising of YHWH, v. 16.

v. 3 "The arrogance of your heart" This same root (BDB 267 and 268) is used in the Genesis account to relate to Esau selling his birthright to Jacob for a boiling bowl of soup (i.e., Gen. 25:29). This exact construct (BDB 268 and 524) is taken from Jer. 49:16.

▣ "deceived you" This verb, "deceive" or "beguile" (BDB 674, KB 728, Hiphil perfect, cf. v. 7) is also found in Jer. 49:16. It is the same verbal form found in Gen. 3:13! Eve was seduced, but Edom seduced herself (shows the power and pervasiveness of Eve's rebellion).

▣ "You who live in the clefts of the rock" The word "rock" (BDB 700 I) is the term sela, which seems to relate metaphorically to a capital of Edom, Petra (BDB 701 II, cf. II Kgs. 14:7). Edom was proud because of the geographical and topological security of her cities (i.e., located on a high plateau). Bozrah was the earlier capital of Edom (cf. Jer. 49:22).

▣ "Who say in your heart,
'Who will bring me down to earth'" Arrogance is often related to God's judgment (cf. Isa. 14 and Ezek. 28). Notice that in the Jer. 49:16 parallel, it is YHWH who brings Edom to destruction! The same verb (BDB 432, KB 434, Hiphil imperfect) is used in Amos 9:2.

v. 4 "Though you set your nest among the stars" The first two lines of v. 4 are in a synonymous parallel relationship. Edom was located on an easily defended high plateau. She thought no one could effectively attack her.

This line of poetry is a good example of hyperbole. Neither eagles nor men build nests/ homes among the stars. This is one of four parallel lines of poetry about Edom's false security based on her location (i.e., v. 3, lines 2,3; v. 4, lines 1,2).

v. 5 "thieves. . .robbers. . .grape gatherers" These are used as metaphors of complete destruction and total loss (cf. Jer. 49:9). There is no compassion!

Notice the violence described in v. 5:

1. thieves came, i.e., "attacked," BDB 97, KB 112, Qal perfect (twice)

2. robbers, i.e., "deal violently with," BDB 994, KB 1418, Qal active participle

3. you will be ruined, i.e., "cut off completely," BDB 198, KB 225, Niphal perfect

4. steal, i.e., "steal everything," BDB 170, KB 198, Qal imperfect

5. grape gatherers, i.e., "cut off completely," BDB 130, KB 148, Qal active participle (i.e., Edom known for its vineyard)

6. would they not leave. . .i.e., "they would leave nothing," BDB 983, KB 1375, Hiphil imperfect

v. 6 "ransacked" Although this verb (BDB 344, KB 341, Niphal perfect) does not occur in Jeremiah 49, the concept surely does in Jer. 49:10!

There are two verbs in this verse that basically mean "searched out":

1. "ransacked," (above)

2. "searched out," BDB 126, KB 141, Niphal perfect

The cities of Edom will be pillaged and destroyed!

▣ "his hidden treasures" The term (BDB 861) occurs only here in the OT. Edom was a commercial center because of its copper mines, its rich soil, and its geographical location on a major trade route. This phrase may refer to its hidden, commercial storehouses (i.e., Diodorus Siculus).

v. 7 "All the men allied with you" This verse seems to refer to the betrayal by political alliances who were supposedly friends. This is exactly what happened to Judah, at which Edom rejoiced. Now, this same betrayal turns to them (cf. Matt. 7:2, Gal. 6:7).

▣ "ambush" This term (KB 565) occurs only here in the OT. There are two possible roots:

1. KB 565 I, sore, ulcer, boil, cf. Jer. 30:15

2. KB 565 II, ambush, trap, snare

3. BDB 561, to spread out (i.e., like a net)

This is a good example of how context must be the determiner of meaning. It is possible there is a manuscript problem, but often it is a lack of lexical information that makes the translation of ancient Hebrew difficult, especially on words:

1. used only once

2. same tri-lateral root has various meanings

This is why for ancient Hebrew the cognate languages of the ancient Near East and the ancient versions provide a guide on the meaning of rare words.

NASB"(There is no understanding in him)"
NKJV"No one is aware of it"
NRSV"there is no understanding of it"
TEV"'where is all the cleverness he had'"
NJB"'He has quite lost his wits'"

Apparently Edom was totally surprised by these events.

v. 8 "on that day" There is a play on the phrase "that day" throughout the remainder of the prophecy. It deals with the day of temporal judgment as an example of a coming day of eschatological judgment, which will surely come against all those who are against God and His people.

▣ "I will destroy" YHWH Himself (cf. Deut. 8:20) will bring total destruction on Edom. The verb (BDB 1, KB 2, Hiphil perfect) is also found in Jer. 46:8.

▣ "wise men from Edom" Eliphaz, Job's friend, was from Teman, which was a major city of Edom (cf. Job 2:11). Apparently Edom was known for her traditional wisdom (Job was probably an Edomite). It is possible that Job himself was from this area, yet God removes their wisdom (cf. v. 7, line 7; Jer. 49:7).

▣ "the mountain of Esau" The Edomites originally displaced the Horites and the area became known as Mount Seir. In this prophecy the mountains (i.e., high plateau) of Esau are played off against the mountains of Zion.

v. 9 "Teman" The word is literally "what is on the right hand," i.e., the south (BDB 412 I). This city got its name from the grandson of Esau (BDB 412 II, cf. Gen. 36:11, 15, 42). In Obadiah's day it is both a city (cf. Jer. 49:7,20) and a name for a region in Edom (cf. Amos 1:12).

▣ "by slaughter" This noun (BDB 881) appears only here in the OT. The Septuagint moves it to the beginning of verse 10.

NASB (UPDATED) TEXT:1:10-14
¹⁰"Because of violence to your brother Jacob,
You will be covered with shame,
And you will be cut off forever.
¹¹On the day that you stood aloof,
On the day that strangers carried off his wealth,
And foreigners entered his gate
And cast lots for Jerusalem —
You too were as one of them.
¹²Do not gloat over your brother's day,
The day of his misfortune.
And do not rejoice over the sons of Judah
In the day of their destruction;
Yes, do not boast In the day of their distress.
¹³Do not enter the gate of My people
In the day of their disaster.
Yes, you, do not gloat over their calamity
In the day of their disaster.
And do not loot their wealth
In the day of their disaster.
¹⁴Do not stand at the fork of the road
To cut down their fugitives;
And do not imprison their survivors
In the day of their distress."

v. 10 "Because of violence to your brother Jacob" Israel was commanded to be kind to Edom because they were relatives (cf. Deut. 23:7). However, Edom violated this traditional kinship tie (for when see Introduction V. B).

▣ "You will be covered with shame" This term (BDB 102) denotes the violation of expected group behavior. Edom and Israel were relatives. This demanded certain actions.

In the section of Jeremiah which condemns the surrounding actions it is used of

1. Israel's relatives

a. Moab, 48:1(twice),13(twice),20,39

b. Edom, in Obadiah v. 10

c. Ammon, not used in Jer. 48:1-6

2. Israel's enemies

a. Egypt, 46:24

b. Syria, 49:23

c. Babylon, 50:2(twice),12; 51:17,47,51

The term had serious emotional connotations in Near Eastern countries where loss of "face" was emotionally devastating!

▣ "You will be cut off forever" This verb (BDB 503, KB 500, Niphal perfect) means to be totally destroyed, completely cut off (i.e., Ps. 37:9,22,28,34,38; Pro. 2:22).

For the theories on when and how this prophecy was fulfilled see Introduction VI. C.

v. 11 "On that day" See note at v. 8.

NASB, NRSV"carried off his wealth"
NKJV"carried captive his forces"
TEV"carried off Jerusalem's wealth"
NJB"carried off his riches"
JPSOA"carried off his goods"

The verbal (BDB 985, KB 1382, Qal infinitive construct) means "to take captive," but what did they take? The object of the infinitive (BDB 298) has several meanings:

1. strength

2. ability, efficiency

3. wealth (NASB, NRSV, TEV, NJB, REB)

4. force, army (LXX, PESHITTA, NKJV)

Number 3 fits best in v. 13, where the same term is repeated, so it probably means the same in v. 11.

▣ "And foreigners entered his gate
And cast lots for Jerusalem—
You too were as one of them" This seems to imply that Edom aligned themselves with an invading army and divided the booty of Judah (cf. Joel 3:3; Neh. 3:10).

The phrase "casting lots" (BDB 391, KB 388, Qal perfect, cf. Joel 3:3 and Nahum 3:10) was an ancient way of (1) dividing land and/or spoils or (2) determining divinely led choices.

vv. 12-14 There is a series of negated jussive forms:

1. "do not gloat," v. 12 (lit. "see," cf. NKJV), BDB 906, KB 1157, Qal jussive (negated)

2. "do not rejoice," v. 12, BDB 970, KB 1333, Qal imperfect used in a jussive sense (negated)

3. " do not boast," v. 12, BDB 152, KB 178, Hiphil jussive (negated)

4. "do not enter," v. 13, BDB 97, KB 112, Qal imperfect used in a jussive sense (negated)

5. "do not gloat," v. 13, same as #1

6. "do not loot," v. 13, BDB 1018, KB 1511, Qal imperfect used in a jussive sense (negated)

7. "do not stand," v. 14, BDB 763, KB 840, Qal imperfect used in a jussive sense (negated)

8. "do not imprison," v. 14 (lit. "delivered up," cf. NKJV), BDB 688, KB 742, Hiphil jussive (negated)

v. 12 "Do not rejoice. . .do not gloat. . .do not boast" Apparently Edom rejoiced at Judah's calamity (cf. Ps. 137:7; Lam. 2:15-17; 4:12; Ezek. 36:2-6; I Esdras 4:45, 50). What they did to Judah, YHWH will allow/send others to do to them! We reap what we sow! See note at v. 15.

v. 13 "their calamity" This (BDB 15) is a play on the Hebrew word for "red" (BDB 10, cf. Ezek. 35:5). Bloodshed is coming!

v. 14 The word translated "fork in the road" (BDB 830, KB 974) has two distinct usages:

1. Obadiah 14, "crossroads," "fork in the road"

2. Nahum 3:1, "plunder"

The verb's (KB 973) basic meaning is to "separate" or "divide" from the root's usage in Akkadian and Arabic. The Targums and Peshitta have "crossroads." See note on word origins at v. 7.

This refers to Edom's blockades or ambushes at the mountain passes which led to the desert to the south which the Judeans tried to use while fleeing from the invading enemy. No one escaped (cf. Lam. 2:22)! Some scholars see this as referring specifically to II Kgs. 25:3-7 (i.e., the flight of King Zedekiah from the army of Nebuchadnezzar II).

NASB (UPDATED) TEXT:1:15-21
¹⁵"For the day of the Lord draws near on all the nations.
As you have done, it will be done to you.
Your dealings will return on your own head.
¹⁶Because just as you drank on My holy mountain,
All the nations will drink continually.
They will drink and swallow
And become as if they had never existed.
¹⁷But on Mount Zion there will be those who escape,
And it will be holy.
And the house of Jacob will possess their possessions.
¹⁸Then the house of Jacob will be a fire
And the house of Joseph a flame;
But the house of Esau will be as stubble.
And they will set them on fire and consume them,
So that there will be no survivor of the house of Esau,"
For the Lord has spoken.
¹⁹Then those of the Negev will possess the mountain of Esau,
And those of the Shephelah the Philistine plain;
Also, possess the territory of Ephraim and the territory of Samaria,
And Benjamin will possess Gilead.
²⁰And the exiles of this host of the sons of Israel,
Who are among the Canaanites as far as Zarephath,
And the exiles of Jerusalem who are in Sepharad
Will possess the cities of the Negev.
²¹The deliverers will ascend Mount Zion
To judge the mountain of Esau,
And the kingdom will be the Lord's.

v. 15 "For the day of the Lord draws near on all the nations" Edom is used as a type of all nations who are against God's people. This is a moral universe and God will set all things straight one day (i.e., eschatological judgment)!!!

For "the day of the Lord," see note at v. 8. It is a recurrent theme, especially in Joel (cf. 1:15; 2:1,11,31) and Amos (cf. 5:18,20).

▣ "As you have done, it will be done to you" This is a spiritual principle. God is ethical-moral and so is His creation. Humans break themselves on God's standards. We reap what we sow. This is true for believers (but does not affect salvation) and unbelievers (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II Cor. 5:10; Gal. 6:7-10; II Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12).

v. 16 "Because just as you drank on My holy mountain" The question is how many groups are being addressed in this verse:

1. Edom (v. 15b), the invading nations (MASCULINE PLURAL, cf. 15a)

2. Israel (line 1)

Edom (line 3)

All invading nations (lines 2,3)

If #1 is right, then line 1 must refer to Edom getting drunk in Jerusalem after the victory of the invading foreign army.

In context #2 fits best. Edom was part of a multi-national invading army (i.e., the Babylonian army). This reflects Psalm 2 and Zech. 12:2-3. YHWH will one day judge all nations and all but His people will be destroyed (i.e., Isa. 51:22-23; Matt. 5:5).

▣ "All the nations will drink continually" The terms "drink" (BDB 1059, KB 1667, repeated three times) and "cup" (used in other places, i.e., Jer. 49:12; 44:26) refer to God's judgment (cf. Ps. 75:8; Is. 51:17, 23; Jer. 25:15, 16, 27, 18; Ezek. 23:32-3 Matt. 20:22-23; 26:39, 42; John 18:11; Rev. 14:10; 16:19; 19:15).

▣ "become" The verb "to be" (BDB 224, KB 243) is repeated twice in v. 16 and twice more in v. 17. It is a role reversal emphasis. Edom was, but will cease to exist. Israel, though on the verge of non-existence, will blossom again!

v. 17 "Mount Zion" Mount Zion was the site of the ancient Jebusite citadel (cf. II Sam. 5:7; I Chr. 11:5). The temple was located on Mount Moriah (cf. Gen. 22:2,8,14; I Chr. 21:18-27; II Chr. 3:1). However, the term "Mount Zion" came to be the designation for the entire city of Jerusalem (especially in Psalms and the Prophets), see ABD, vol. 6, pp. 1096-1097).

▣ "holy" See Special Topic below.

SPECIAL TOPIC: HOLY

▣ "possess their possessions" Many see this as referring to a future day of abundance and restoration (cf. Isa. 14:1-2; Amos 9:11-12,13-15). There is a possible alternate translation of "and the house of Jacob shall take for an inheritance those that took them for an inheritance" (cf. LXX, NRSV).

v. 18 "the house of Jacob. . .the house of Joseph" This apparently refers to the unification of the tribes of Israel. The divided kingdoms of Israel and Judah (i.e., 922 b.c.) have become one again (cf. v. 20)!

▣ "the house of Esau will be as stubble" Fire is often a symbol of judgment (cf. Exod. 15;7; Matt. 3:12; I Cor. 3:10-15).

SPECIAL TOPIC: FIRE

▣ "there will be no survivor of the house of Esau" See Jer. 11:23; Amos 1:8; and Mal. 1:2-5.

vv. 19-20 This verse describes how the defeated Israelites "will possess its inheritance" (v. 17). The remnant will spread out and possess the land given to them by God (i.e. Deuteronomy).

This possession of the land by those to whom it was promised becomes a universal fulfilment in v. 21. All the earth belongs to YHWH and one day He will be King over it all!

v. 19 "the Negev" This (BDB 616) means "the dry land" and thereby "south country," referring to the arid land south of Beersheba (cf. Josh. 15:21-32) extending into the area south and west of the Dead Sea. See Blaiklock and Harrison, The New International Dictionary of Biblical Archaeology, pp. 335-336. It is first mentioned in Gen. 12:9; 13:1,3; 20:1; 24:62. In Gen. 13:14 and 28:14 it is best translated "south" (cf. Exod. 26:18; 27:9; 36:23; 38:9; 40:24).

▣ "shephelah" This (BDB 1050) means "lowlands" and refers, in this context, to the western foothills of the Judean plateau (cf. Josh. 15:33-34). The area is about ten miles wide and fifty miles long (ABD, vol. 5, p. 1204).

▣ "the territory of Ephraim and the territory of Samaria" This refers to the land area of the northern Ten Tribes.

v. 20 "Zarephath" This refers to a city of the coastal plain north of Israel in Phoenicia (cf. I Kgs. 17:9-10). See Blaiklock and Harrison, The New International Dictionary of Biblical Archaeology, p. 483.

▣ "Sephared" This (BDB 709) seems to be a metaphor for the farthest place of exile. There has been much discussion over its exact locale

1. the capital of Lydia because of the use of the term in Persian inscriptions (Blaiklock and Harrison, The New International Dictionary of Biblical Archaeology, p. 399)

2. the islands off of Libya

3. southwest Media because of the inscriptions of the Assyrian kings, Sargon and Esarhaddon

4. Spain (this is the interpretation of the Targums, the Rabbis and the Peshitta)

5. the Bosporus, which is the interpretation of the Vulgate

6. Sparta (the interpretation of Keil and Delitzsch based on I Maccabees, chapter 12 and 14). Obviously no one knows!

v. 21 "the deliverers" The Septuagint has "those who have been saved" (cf. Isa. 45:22). It refers to those set free from exile (cf. Isa. 52:10). This term (BDB 446, KB 448, Hiphil participle) may refer to military leaders (cf. Neh. 9:27).

▣ "the kingdom will be the Lord's" This refers to God's sovereignty over all history (cf. Ps. 22:28; 47:7-9; 67:4; Zech. 14:9) and to the coming and reign of God's Messiah (cf. Ezek. 34:23-24; Mic. 5:2-5a). Even the NT denotes that the Messiah will eventually turn the Kingdom over to the Father (i.e., I Cor. 15:24-28).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What is the central theme of the book of Obadiah?

2. Why was Edom judged so severely?

3. Why is Edom used as a symbol for all the nations?

Passage:

Obadiah

Introduction to Joel

I. NAME OF THE BOOK

A. Named after the prophet/author.

B. His name (BDB 222) is a combination of two names for God:

1. YHWH - the Covenant name for God

a. Any Hebrew name that began with "J" plus a vowel was usually an abbreviation for YHWH.

b. Any Hebrew name that ends in "iah" is also an abbreviation for YHWH (Isaiah).

2. El - the general name for God in the ancient Near East.

3. Between these two Hebrew names a verb must be inferred YHWH (is) El.

C. This was a very common Hebrew name. There are at least thirteen mentioned in the historical books:

1. Samuel's firstborn son, I Sam. 8:2

2. person from the tribe of Simeon, I Chr. 4:35

3. person from the tribe of Reuben, I Chr. 5:4,8

4. person from the tribe of Gad, I Chr. 5:12

5-7. Levites from the sons of Kohath

a. I Chr. 6:33; 15:17

b. I Chr. 6:36

c. II Chr. 29:12

8. person of the tribe of Issachar, I Chr. 7:3

9. one of David's mighty men, I Chr. 11:38

10-11. Levites from the sons of Gershon

a. I Chr. 15:7,11; 23:8

b. I Chr. 26:22

12. prince of the tribe of Manasseh, I Chr. 27:20

13-14. persons involved in the return from Babylonian exile

a. Ezra 10:43

b. Neh. 11:9

15. the prophet Joel of unknown family and unknown date

II. CANONIZATION

A. This book is part of the divisions of the Hebrew canon called "the latter Prophets."

B. It was part of a scroll called "the Twelve." These are known as the minor prophets because of the length of their writings.

C. See fuller note in Introduction to Obadiah

III. GENRE

A. This book is half prose and half classical Hebrew poetry.

B. Joel seems to allude to several other prophets (partial list):

1. Joel 1:15c - Amos 4:9; Isa. 13:6

2. Joel 2:3 - Isa. 51:3 or Ezek. 36:35

3. Joel 2:10 - Isa. 13:10

4. Joel 2:32 - Obad. v. 17

5. Joel 3:10 - Isa. 2:4; Micah 4:3

6. Joel 3:16 - Isa. 13:13; Amos 1:2

7. Joel 3:18 - Amos 9:13

C. Joel's end time imagery is expressed in the apocalyptic term, "the day of the Lord" (cf. Acts 2).

D. Theories of how to interpret the locust plague, 1:4; 2:25.

1. symbolic/allegorical

a. Jewish Targum at 2:25

(1) peoples

(2) languages

(3) rulers

(4) kingdoms

b. Marginal note in 6^th century a.d. Greek MSS

(1) Egyptians

(2) Babylonians

(3) Assyrians

(4) Greece

(5) Romans

c. Christian Commentators (18^th century a.d.)

(1) Assyrian

(2) Chaldea

(3) Macedonia

(4) Rome

2. past historical

a. the prophet uses the past tense of the Hebrew verb

b. this was a characteristic prophetic technique to take events in the life of the prophet and project them into a future setting. Israel's future was dependent on her faith-repentant choices in the present

3. future historical

a. there is a coming literal invasion because of Israel's sins

b. the locusts are used because of the military metaphors used to describe them:

(1) look like horses

(2) sound like chariots

(3) march in order

4. apocalyptic

a. the mention of "the day of the Lord" signals this type of genre

b. the use of colors and animals is characteristic of this genre

c. Joel possibly relates to Revelation 9:3-11

IV. AUTHORSHIP

A. Nothing is known about this prophet except his name and that of his father, "Joel, son of Pethuel," 1:1.

B. There have been two later traditions about the prophet:

1. from the tribe of Reuben (Pseudo-Epiphanius)

2. from Judah because of his knowledge of the Temple routine

V. DATE

A. There is no way to exactly date the book (G. Campbell Morgan said it was one of the earliest or one of the latest of the prophets):

1. from internal evidence two dates have been suggested:

a. a post-exilic date

(1) it must be related to a threatened invasion of Judah in the metaphor of a locust plague.

(2) 3:2 implies that Israel has already been exiled. The name "Israel" is now used for Judah, 2:27; 3:1-2,16.

(3) 3:6 speaks of a Greek slave trade, which implies a post-exilic date.

(4) 3:1,17 implies that Judah has already been exiled and is in danger of being invaded again if her sin continued.

(5) there is no mention of a king, which implies a post-exilic setting. Joel addressed his message to the elders and priests.

(6) the invaders are called "northerners," which implies a Mesopotamian (Assyria, Babylon, Persia) invasion, 2:20.

(7) Baal worship characteristic of the pre-exilic period is not mentioned.

b. a pre-exilic date

(1) there seems to be a reference to the Temple, 1:9, 13-14; 2:17.

(2) the enemies mentioned in 3:4,6,8 (Phoenicia, Philistia, Edom, Sabeans) are pre-exilic, not post-exilic.

2. from external evidence

a. The location of the book in the Hebrew canon implies a pre-exilic date.

b.It may have been placed next to Amos because they both speak of the "day of YHWH" and use locust invasions as symbols of judgment. Also, the book alludes to a positive visitation for blessing, not judgment. This fits the post-exilic setting.

3. I think an early post-exilic date fits the evidence best (B., 4).

B. Theories as to the date based on an invasion of Palestine:

1. during the reign of Joash (837-800 b.c.)

2. during the reign of Uzziah (783-742 b.c.)

3. during the reign of Zedekiah (598-586 b.c.)

4. during the time of Zerubbabel (during reign of Darius I, 522-486 b.c.)

5. during the time of Malachi (430 b.c.)

6. a futuristic eschatological invasion of God's people

C. There is a literary relationship between

1. Joel 2:32 and Obadiah 17. They are both early post-exilic.

2. Joel 3:16 and Amos 1:2. Joel quotes so many prophets; Joel probably quotes Amos.

D. John Calvin made a good point about the date of Joel: "As there is no certainty it is better to leave the time in which he taught undecided; and as we shall see, this is of no great importance. Not to know the time of Hosea would be to readers a great loss, for there are many parts which could not be explained without a knowledge of history; but as to Joel there is less need of this, for the import of his doctrine is evident, though his time be obscure and uncertain."

VI. HISTORICAL SETTING — The National Geographic Magazine of December, 1915 (XXVIII, No. 6) records a locust plague in Palestine. This article is very helpful in understanding the prophet's allusions.

VII. LITERARY UNITS

A. A vision of a devastating locust plague as a symbolic representation of an invading army, 1:1-2:27

B. The day of the Lord as a blessing not a curse to a repentant people of God, 2:28-3:21 (Zephaniah is just the opposite.)

VIII. MAIN TRUTHS

A. The prophet sees the events of his day as a foreshadowing of future events.

B. Joel calls for a national day of repentance (1:13-14; 2:12-17)

C. If God's people repent, God will bring a new day of prosperity, both physically and spiritually (Deuteronomy 27-28).

D. God will judge the surrounding nations! (3:1-17)

E. This new day of spiritual renewal (cf. 2:28-29) will affect

1. men and women

2. old and young

3. slave and free (cf. Acts 2; Gal. 3:28)

F. "The day of the Lord" is a characteristic phrase of Amos, Joel and Zephaniah. How we respond to God now, determines if it is a day of blessing or judgment.

G. God's character is described in 2:13 (cf. Exod. 34:6; Ps. 103:8-13 and Neh. 9:17).

H. The pouring out of the Spirit in 2:28-32 reflects the New Covenant Age (cf. Jer. 31:31-34 and Ezek. 36:26-27).

Biblical Topics:

Passage:

SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM

Joel 1

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

NASB	NKJV	NRSV	TEV	NJB
The Devastation of Locusts		The Locust Plague (1:1-2:27)		Title
		Superscription		The Plague of Locusts (1:1-2:27)
1:1-3	1:1	1:1	1:1
	The Land Laid Waste		The People Mourn the Destruction of the Crops	Liturgy of Mourning and Entreaty
	1:2-3	1:2-7 (2-3)	1:2-20 (2-3)	1:2-12 (2-3)
1:4-7	1:4	(4)	(4-5)	(4)
	1:5-7	(5-7)		(5-7)
			(6-7)
1:8-12	1:8-12	1:8-14 (8-10)	(8-10)	(8-12)
		(11-12)	(11-15)
Starvation and Drought	Mourning for the Land			A Call to Repentance and Prayer
1:13-20	1:13-20 (13-14)	(13)		1:13-20 (13-15)
		(14)
	(15-18)	1:15-20 (15)
		(16)	(16-20)	(16-18)
		(17-18)
	(19-20)	(19-20)		(19-20)

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. There has been much discussion about the meaning of this locust (BDB 160) invasion

1. some see it as symbolic

a. the Targums at 2:25 use these types of locusts as metaphors for peoples, languages, rulers and kingdoms

b. the 6^th Century LXX "Q" uses these as invading armies (Egyptian, Assyrian, Babylonian, Greek, Roman)

c. it is obvious from Amos 7 :1-3 and Rev. 9:3, 7-9 that locusts are used as a metaphor in an eschatological sense

2. others see these as literal locusts. The graphic description of these invading insects fits with historical descriptions of invading locusts (nine different Hebrew roots for locusts) in the Middle East. Those who view these as literal have taken four different interpretations:

a. stages of development of the locust (i.e., gnawing [BDB 451], swarming [BDB 916], creeping [BDB 410], stripping [BDB 340], cf. NIDOTTE, vol. 1, p. 494)

b. stages of invasion (Kimchi)

c. different species of locusts (Rashi and Eben Ezra)

d. intensive literary style

3. others take the locusts in an eschatological sense following Rev. 9:3-11.

It seems to this author that because the gnawing locust is listed first and the stripping locust listed fourth, that both refer to adult locusts and that we are dealing with subsequent waves of invading insects. Although the third name, "creeping locust," can be used for an intermediate stage of a locust's life, the order of these locusts is changed in chapter 2, which seems to discredit the developmental stage theory.

B. Joel addresses four groups within society:

1. the drunkards, vv. 5-7

2. Jerusalem herself, vv. 8-9

3. farmers and agriculturists, vv. 11-12

4. the priests, vv. 9,13-14

This judgment was to affect all of the people (as in v. 2a and b).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:1:1-3
¹The word of the Lord that came to Joel, the son of Pethuel:
²Hear this, O elders,
And listen, all inhabitants of the land.
Has anything like this happened in your days
Or in your fathers' days?
³Tell your sons about it,
And let your sons tell their sons,
And their sons the next generation.

1:1 "The word of the Lord that came" This shows that the prophecy did not come from the prophet, but from God. This is a common prophetic introduction (i.e., Jer. 1:2; Ezek. 1:3; Hosea 1:1).

▣ "to Joel" His name means "Whose God is YHWH" or "YHWH is God." See SPECIAL TOPIC: NAMES FOR DEITY at Obad. v. 1. This is a very similar name in meaning to Elijah. Joel is a common name in the OT. See Introduction I. C.

▣ "son of Pethuel" The Septuagint and the Peshita have "Bethuel" (a name found in Gen. 22:22,23; 24:15,24,47,50; 25:20; 28:2,5).

1:2 "Hear. . .listen" These two imperatives (BDB 1033, KB 1570, Qal imperatives and BDB 24, KB 27, Hiphil imperative) are often used together (cf. Gen. 4:23; Num. 23:18; Isa. 1:2; 32:9). They imply a hearing that results in action. Truth demands a response!

▣ "O elders" The King James has "old men." This may, however, refer to the tribal leaders (BDB 278) known as elders. It is parallel to "all inhabitants of the land." The meaning is, "everyone listen!"

▣ "Tell your sons" This imperative (BDB 707, KB 765, Piel imperative) is used to magnify the unique thing YHWH is about to do (i.e., bring locusts). There had been many locust invasions throughout Israel's history, but this one was very severe and was symbolic of a devastating military invasion!

YHWH's coming judgment was to be retold and retold by succeeding generations as

1. covenant violations on the part of God's people

2. God's mercy to restore those who repent

3. a type of God's judgment on all unbelieving nations (like Obadiah)

The spiritual education of Israel's children is mandated in Deuteronomy (cf. 4:9-10; 6:7,20-25; 11:19; 31:13; 32:46; also note Exod. 10:2; 12:26; 13:8,14). This mandate is continued in later Judaism by a time of special training in the Torah (Genesis - Deuteronomy) and its interpretation (i.e., Talmud). For boys it was bar mitzvahi at age 13 and for girls, bat mitzvah at age 12. This knowledge of God's will becomes the basis of covenant rewards and punishments in the person's life. Knowledge brings responsibility!

Faith runs through families (cf. Deut. 5:10; 7:9)!

NASB (UPDATED) TEXT:1:4-7
⁴What the gnawing locust has left, the swarming locust has eaten;
And what the swarming locust has left, the creeping locust has eaten;
And what the creeping locust has left, the stripping locust has eaten.
⁵Awake, drunkards, and weep;
And wail, all you wine drinkers,
On account of the sweet wine
That is cut off from your mouth.
⁶For a nation has invaded my land,
Mighty and without number;
Its teeth are the teeth of a lion,
And it has the fangs of a lioness.
⁷It has made my vine a waste
And my fig tree splinters.
It has stripped them bare and cast them away;
Their branches have become white.

1:4 "locusts" It must be understood that this plague of locusts is a direct result of the Covenant people rejecting their Covenant God (cf. Deut. 28:38). They are sent by YHWH! They are under His control!

1:5 "awake. . .weep. . .wail" The foolish people of the land are addressed in three imperatives (which symbolize a call to spiritual awakening):

1. "awake" - BDB 884, KB 1098, Hiphil imperative; related to drunkenness in Pro. 23:35

2. "weep: - BDB 113, KB 129, Qal imperative; related to rebellion in Jer. 22:10

3. "howl" - BDB 410, KB 413, Hiphil imperative, cf. 1:11,13; used of destruction of Babylon, Isa. 13:6; of Moab, Jer. 48:20; of Egypt, Ezek. 30:2; of God's people, Zech. 11:2 (cf. Hosea 7:14; Micah 1:8; Zeph. 1:11)

▣ "drunkards. . .wine drinkers" The prophetic word is not directed to alcoholics, but to God's people, drunk on the wine of covenant rebellion. The only cure is radical detoxification (i.e., judgment, cf. 1:6).

▣ "On account of the sweet wine" Many have tried to make "sweet wine" (BDB 779) a non-alcoholic beverage, but this verse and Isa. 49:26 show that this refers to an alcoholic beverage. The Bible says that God gives wine as a gift to humans (cf. Gen. 27:28 [BDB 440]; Psalm 104:14-15[BDB 406]). Wine is not evil, but like all physical things, it can be abused! It is the drink of the eschaton (cf. 3:18; Amos 9:13).

1:6 "For a nation has invaded my land" In 2:4-11 the locusts are described as the army of God. This is why they are used as a metaphor for an invading foreign army of divine judgment (cf. 2:4-11, i.e., Assyria and Babylon).

▣ "invaded" The literal phrase is "come up" (BDB 748, KB 828, Qal perfect), which is used for a military invasion in Jdgs. 6:3 and I Kgs. 14:25.

They are described in several ways:

1. mighty

2. without number

3. lion's teeth

4. lioness' fangs

Numbers 1 and 2 are parallel, as are numbers 3 and 4 ("lions" and "locusts" were regularly compared in Mesopotamia; both symbolized armies).

1:7 "It has made my vine a waste, and my fig tree splinters" The prophet is speaking for YHWH, for these agriculture products were gifts from Him (cf. Hosea 2:8, 9). Covenant violations removed YHWH's blessing (i.e., "waste," BDB 1031 I, cf. Deut. 28:37). Now they are totally taken away by the locusts (i.e., an army invasion).

▣ "It has stripped them bare" This is a Qal infinitive absolute and a Qal perfect verb from the same root (BDB 362, KB 359), which is a grammatical way of expressing intensification.

▣ "Their branches have become white" This is an agricultural allusion to the locusts destroying (by eating the green tips) the small branches of the trees. When the sun comes out it bleaches them white.

NASB (UPDATED) TEXT:1:8-12
⁸Wail like a virgin girded with sackcloth
For the bridegroom of her youth.
⁹The grain offering and the drink offering are cut off
From the house of the Lord.
The priests mourn,
The ministers of the Lord.
¹⁰The field is ruined,
The land mourns;
For the grain is ruined,
The new wine dries up,
Fresh oil fails.
¹¹Be ashamed, O farmers,
Wail, O vinedressers,
For the wheat and the barley;
Because the harvest of the field is destroyed.
¹²The vine dries up
And the fig tree fails;
The pomegranate, the palm also, and the apple tree,
All the trees of the field dry up.
Indeed, rejoicing dries up
From the sons of men.

1:8 "Wail like a virgin girded with sackcloth for the bridegroom of her youth" The verbals in this verse are all feminine singular ("wail," BDB 46, KB 51, Qal imperative and "gird," BDB 291, KB 291, Qal passive participle used of putting on sackcloth, cf. Isa. 15:3; 22:12; Jer. 4:8; 6:26; 49:3; Lam. 2:10; Ezek. 7:18; 27:31), which may imply that Jerusalem as a whole is being addressed. The cultural setting is a betrothal in Jewish society. Apparently, betrothal was seen as marriage although unconsummated (cf. Mary and Joseph for the binding aspect of betrothal). Here the bride wears a sign of mourning (i.e., sackcloth, BDB 974) instead of a wedding garment. The social life of the people will be totally disrupted (cf. v. 12, lines 5,6; Isa. 24:8-23).

1:9 "The grain offering and the libation are cut off
From the house of the Lord" This seems to refer to the daily offerings. A lamb was offered in the morning (the Continual) and in the evening and was accompanied by a meal offering, wet with oil, and a wine libation. Therefore, the normal functions of the Temple were being disrupted. This was a sign of covenant violations and invasion (cf. Deut. 28:49-53).

1:10 Israel's agriculture was totally destroyed by the locusts (i.e., military invasion, cf. Isa. 16:10; 24:4,7).

▣ "the land mourns" The Prophets regularly use personification to heighten their metaphors:

1. Isaiah

a. "gates shall lament and mourn," 3:26

b. "the earth mourns," 24:4; 33:9

c. "the new wine mourns," 24:7

2. Jeremiah

a. "earth mourns," 4:28

b. "land mourns," 12:4

3. Hosea - "land mourns," 4:3

It is possible that "mourns" (BDB 5, KB 6, Qal perfect) can mean "dry up" (KB 7 II) from an Akkadian root. If so, it (the land) would parallel "the new wine," both being dried up. The verb "dried up" (BDB 386, KB 384, Hiphil perfect) is used several times in this context.

1:11 "Be ashamed, O farmers,
Wail, O vinedressers" These are both imperatives. The first one may come from

1. "dry up," BDB 386, KB 384, Hiphil perfect, cf. 1:10,12(thrice),17,20

2. "be ashamed," BDB 101, KB 115, Hiphil perfect, cf. 2:26,27

The repeated use of "dry up" in this chapter causes one to think that the waw has been accidentally misplaced, but most English translations prefer "be ashamed."

The second imperative, "howl," was used in v. 5 (same form).

▣ "for the wheat and the barley" Wheat (BDB 334) and barley (BDB 972) were the two major agricultural products in Palestine. The wheat was used for the bread of the wealthy and the barley for the bread of the poor.

1:12 Notice the different kinds of agricultural products from trees (or vines) mentioned as being destroyed:

1. grapes (BDB 172)

2. figs (BDB 1061)

3. pomegranates (BDB 941)

4. date palm (BDB 1071 I)

5. apple (or apricot, BDB 656 I)

NASB (UPDATED) TEXT:1:13-20
¹³Gird yourselves with sackcloth
And lament, O priests;
Wail, O ministers of the altar!
Come, spend the night in sackcloth
O ministers of my God,
For the grain offering and the drink offering
Are withheld from the house of your God.
¹⁴Consecrate a fast,
Proclaim a solemn assembly;
Gather the elders
And all the inhabitants of the land
To the house of the Lord your God,
And cry out to the Lord.
¹⁵Alas for the day!
For the day of the Lord is near,
And it will come as destruction from the Almighty.
¹⁶Has not food been cut off before our eyes,
Gladness and joy from the house of our God?
¹⁷The seeds shrivel under their clods;
The storehouses are desolate,
The barns are torn down,
For the grain is dried up.
¹⁸How the beasts groan!
The herds of cattle wander aimlessly
Because there is no pasture for them;
Even the flocks of sheep suffer.
¹⁹To You, O Lord, I cry;
For fire has devoured the pastures of the wilderness
And the flame has burned up all the trees of the field.
²⁰Even the beasts of the field pant for You;
For the water brooks are dried up
And fire has devoured the pastures of the wilderness.

1:13 "O priests. . .O ministers of the altar. . .O ministers of my God" The fourth group addressed are the leaders of the cultus. They are encouraged to repent and turn to God because the removal of agricultural blessings was related to Israel's spiritual problems.

▣ Notice the imperatives related to repentance:

1. "gird" (i.e., with sackcloth) - BDB 291, KB 291, Qal imperative

2. "lament" - BDB 704, KB 763, Qal imperative

3. "wail" - this is a repeat from vv. 5 and 11!

Also in this same verse are two more imperatives, which are a call to spend the night in mourning in the temple.

1. "come" - BDB 97, KB 112, Qal imperative

2. "spend the night in sackcloth" - BDB 533, KB 529, Qal imperative

Repentance was to be initiated by the priests themselves. There was nothing to offer God! He had taken everything Himself!

1:14 "Consecrate a fast,
Proclaim a solemn assembly;
Gather the elders" The priest must (three imperatives) call the people to a holy convocation of repentance:

1. "consecrate a fast," BDB 872, KB 1073, Piel imperative, cf. 2:15; Josh. 7:13

2. "proclaim a solemn assembly," BDB 894, KB 1128, Qal imperative, cf. 2:15; I Kgs. 21:9,12; Jer. 36:9; Jonah 3:5

3. "gather the elders" (i.e. all the inhabitants of the land), BDB 62, KB 74, Qal imperative, cf. v. 2

4. "cry out to the Lord, BDB 277, KB 277, Qal imperative, cf. Jdgs. 3:9,15; 6:6,7; 10:10; I Sam. 7:8,9; 12:8,10; 15:11; II Chr. 20:9; Ps. 107:13,19

Joel is calling on Israel to do what she had done again and again in the past: call out to her God. He will forgive, deliver, and restore (cf. 2:12-14). Sin is not a permanent barrier, but stubborn unbelief and intransigence is! God is waiting to act, but His people must act first in repentance and contrition. Biblical faith is a relationship. It involves initial and continuing

1. repentance

2. faith

3. obedience

4. perseverance!!

1:15 "Alas for the day" This interjection (BDB 13), usually translated "alas," is found

1. by itself, Jdgs. 11:35; II Kgs. 3:10; 6:5,15

2. connected to "Adon YHWH," Josh. 7:7; Jdgs. 6:22; Jer. 1:6; 4:10; 14:13; 32:17; Ezek. 4:14; 9:8; 11:13; 21:5

3. in Joel uniquely to "for the day," which denotes "the day of YHWH," which can be for blessing or judgment. The use of "also" clearly shows here it relates unexpectedly to God's judgment of His own people!

4. both Isaiah (i.e. Isa. 13:6,9) and Ezekiel (i.e. Ezek. 7:19; 13:5; 30:2) use the phrase, "the day of the Lord," but without "Alas" (cf. Joel 2:1,11,31; 3:14)

▣ "For the day of the Lord is near" This is the eschatological phrase which is so common in the prophets (cf. Isa. 2:12; 13:6, 9; 22:5; 34:8; Jer. 46:10; Ezek. 7:10; 13:5; 30:3; Amos 5:18-20; Zeph. 1:7, 14-18; Obad. 15; and Zech. 14:1). It denotes God's breaking into His world for judgment (i.e., temporarily and eschatologically). This allusion is found in Ezek. 30:2, 3 and Isa. 13:6, where it is addressed to Babylon and she is told to wail for the coming of this day! It is usually addressed to foreigners, but the shocking account here and in Jer. 30:7 is that it is addressed to God's people. God was not only absent from them, but actively against them!

The concept of a day on which humans meet God face to face and give an account of their actions (i.e., eschatological judgment) has been affected by progressive revelation. In the OT God's visitation could be either

1. temporal

2. at the end (eschatological)

Also it could be for blessing as well as judgment. In the NT the focus of God's judgment shifts from human performance of the covenant to personal faith (i.e., a new heart, a new mind, a new spirit, cf. Jer. 31:31-34; Ezek. 36:22-38) which issues in covenant obedience. The goal is still a people who reflect YHWH's character so that a world that does not know YHWH can come to know Him. Both OT and NT involve faith and repentance, but the focus has shifted from human performance to Messianic performance. Gratitude, not merit, motivates obedience! A national covenant has been universalized to an offer to all the sons and daughters of Adam! The first step is belief, not parentage (i.e., family, tribe). The national covenant of Moses has transitioned to the international covenant of the gospel!

Judgment is still an eschatological event, but the basis of that judgment has changed (i.e., Rom. 3:18-31)! And the focus is now on unbelievers vs. believers. There will still be an evaluation and reward ceremony (i.e., II Cor. 5:10).

▣ "And it will come as destruction from the Almighty" The term "Almighty" is the term Shaddai (BDB 994, first found in Gen. 17:1, but very common in Job; only twice in Psalms). The etymology of this term is uncertain, but from the Septuagint and the Vulgate tradition it seems to mean "the Omnipotent One" or "the Almighty." See Special Topic: Names for Deity at Obad. v. 1.

There is a play on the word "destruction" and the word "Almighty." In Hebrew the two words are Shod and Shaddai (cf. David Hubbard, Joel and Amos, p. 50).

1:16 "joy" This term (BDB 162 I) is often associated with worship at the central shrine (cf. Deut. 12:6,7; Ps. 43:4). YHWH has taken away His gift of fertility and, therefore, the sacrifices and offerings have ceased (cf. vv. 9,13). The Israelites came to God's temple, but not to rejoice but to cry out for forgiveness and mercy because of their covenant rebellion (cf. vv. 13-14,19-20).

1:17 There are four words in this verse that occur only here in the entire OT. This has made translation very difficult (cf. Twenty-six Translations of the Holy Bible, published by AMG, for a variety of translations).

1. "seeds," BDB 825, possibly stored seeds for the next planting

2. "shrivel," BDB 721, KB 783, Qal perfect

3. "clods" (lit. "shovels"), BDB 175

4. "barns," BDB 158

There is an interesting alternate understanding of the first two rare words. For many years the Septuagint's translation, "the heifers have leaped in their mangers," sounded so different from the MT until a similar translation of this verse was found in the Dead Sea Scrolls, "the heifers decay in their mangers."

The details of many poetic texts are uncertain, but the larger context, cognate languages, ancient versions, and parallel passages from the Bible help moderns understand the main truths of the ancient inspired text. Inerrancy at the word level is problematic, but at the truth level is possible.

Verses 17-18 have five Niphal stem verbs. YHWH is bringing the consequences of covenant disobedience! We reap what we sow (in this case, there is nothing to reap).

1:18 "How the beasts groan" All life is affected by human sin (cf. Genesis 3; Rom. 8:18-25). This includes animal and plant life. Verse 18 implies that a drought preceded the locust plague (cf. v. 20; Deut. 28:22). In history these two often occur together.

NASB, TEV"flocks of sheep suffer"
NKJV"flocks of sheep suffer your punishment"
NRSV"flocks of sheep are dazed"
NJB"flocks of sheep bear punishment too"

The verb's (BDB 79, KB 95, Niphal perfect) basic meaning is "bear guilt" or "bear iniquity." It is used predominantly in the Qal stem and in the books of Leviticus and Numbers.

It appears in the Niphal stem only twice (here and Ps. 5:10), but the meaning is the same. It is possible that the land and flocks bear the guilt of their human (i.e., Israelite) inhabitants. This is reflected in Genesis 3 and Rom. 8:18-25 ("the curse," cf. Rev. 22:3). This truth is reflected in the "cursing and blessing" section of Deuteronomy 27-29. How we live affects our land!

1:19-20 This is a lament prayer formula that Joel gives to the priests to be prayed, along with the people, possibly at the called fast of vv. 13-14. YHWH is willing to forgive and restore if His people are responsive to Him (faith) and obedient (covenant).

1:19 "fire has devoured the pastures" This same allusion to fire is used in 2:5. It is either a metaphor of destruction or it refers to the redness on the underside of the wings of the locust. As they move en masse it looks like a red dawn or a coming fire.

1:20 "Even the beasts of the field pant for Thee" See Ps. 42:1 where the word "pant" means "great desire" (BDB 788, KB 881, Qal imperfect). Again Joel uses personification to heighten the picture of devastation! Humans "cry out" (v. 19), domestic beasts "groan" (v. 18), and beasts of the field "pant" (v. 20)!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What is the date of Joel?

2. Are the locusts literal, symbolic or eschatological and why?

3. What is the theological reason for the locust invasion?

4. Explain and define the phrase "the day of the Lord" as it used in the OT and in the NT.

Passage:

SPECIAL TOPIC: HORNS USED BY ISRAEL

Joel 2

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB [follows MT]
The Terrible Visitation	The Day of the Lord	The Locust Plague (1:1-2:27)	The Locusts as a Warning of the Day of the LORD	The Plague of Locusts (1:1-2:27)
				A Warning About the Day of Yahweh
2:1-17	2:1-11 (1-2)	2:1-11 (1-2)	2:1-11 (1-2)	2:1-2 (1)
				(2)
				The Invasion of Locusts
	(3-5)	(3)	(3-9)	2:3-9 (3-5)
		(4-5)
	(6-9)	(6-9)		(6-9)
	(10-11)	(10-11)	(10-11)	A Vision of the Day of Yahweh 2:10-11
	A Call to Repentance		A Call to Repentance	A Call to Repentance
	2:12-17 (12-14)	2:12-17 (12-14)	2:12-17 (12-13a)	2:12-17 (12-14)
			(13b-14)
	(15-17)	(15-16)	(15-17)	(15-17)
		(17)
Deliverance Promised	The Land Refreshed		God Restores Fertility to the Land	Yahweh's Answer
2:18-20	2:18-27 (18-19)	2:18-27 (18-19)	2:18-27 (18-20)	2:18-32[3:5]
				The Plague Stops
				2:19-20
	(20)	(20)		A Vision of Plenty
2:21-27	(21-24)	(21-22)	(21-22)	2:21-27 (21-22)
		(23-24)	(23-27)	(23-24)
	(25-27)	(25)		(25)
		(26-27)		(26)
				(27)
				The New Age and the Day of Yahweh [3:1-4:21]
The Promise of the Spirit	God's Spirit Poured Out	The Day of the LORD (2:28-3:21)	The Day of the LORD	The Outpouring of the Spirit
2:28-32	2:28-32 (28-29)	(28-29)	2:28-32 (28-29)	2:28-32 [3:1-5] (28-29)
The Days of the Lord
(30-32)	(30-32)	(30-32)	(30-32)	(2:30-32) [3:4-5]

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. There is disagreement among scholars on how to relate the locust plague of chapter 1 with the invading army of chapter 2. For me, they are parallel. Joel is using locusts as a military metaphor of YHWH's invading army (literal, as foreign invaders, or figurative, as locusts).

B. This chapter has powerful NT implication because of Peter's use of 2:28-32 in his Pentecost sermon of Acts 2.

C. There are several issues that cause difficulty for understanding this text:

1. how OT texts are used by NT writers

2. the nature of apocalyptic language

3. the Hebrew speakers' use of hyperbole and paradox

D. Several books have helped me in these areas. I highly recommend them to you:

1. in the area of proper hermeneutics:

a. Gordon Fee and Douglas Stuart, How to Read the Bible for All Its Worth

b. D. Brent Sandy and Ronald L. Giese, Jr., Cracking Old Testament Codes

2. in the area of Hebrew imagery, G. B. Caird, The Language and Imagery of the Bible, esp. pp. 107-117

3. in the area of apocalyptic and prophetic language, D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic

4. in the area of utilizing contemporary literature:

a. R. K. Harrison, Introduction to the Old Testament

b. John H. Walton, Ancient Israelite Literature In Its Cultural Context

5. in the area of apostolic usage of OT texts, Richard N. Longenecker, Biblical Exegesis in the Apostolic Period

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:2:1-17
¹Blow a trumpet in Zion,
And sound an alarm on My holy mountain!
Let all the inhabitants of the land tremble,
For the day of the Lord is coming;
Surely it is near,
²A day of darkness and gloom,
A day of clouds and thick darkness.
As the dawn is spread over the mountains,
So there is a great and mighty people;
There has never been anything like it,
Nor will there be again after it
To the years of many generations.
³A fire consumes before them
And behind them a flame burns.
The land is like the garden of Eden before them
But a desolate wilderness behind them,
And nothing at all escapes them.
⁴Their appearance is like the appearance of horses;
And like war horses, so they run.
⁵With a noise as of chariots
They leap on the tops of the mountains,
Like the crackling of a flame of fire consuming the stubble,
Like a mighty people arranged for battle.
⁶Before them the people are in anguish;
All faces turn pale.
⁷They run like mighty men,
They climb the wall like soldiers;
And they each march in line,
Nor do they deviate from their paths.
⁸They do not crowd each other,
They march everyone in his path;
When they burst through the defenses,
They do not break ranks.
⁹They rush on the city,
They run on the wall;
They climb into the houses,
They enter through the windows like a thief.
¹⁰Before them the earth quakes,
The heavens tremble,
The sun and the moon grow dark
And the stars lose their brightness.
¹¹The Lord utters His voice before His army;
Surely His camp is very great,
For strong is he who carries out His word.
The day of the Lord is indeed great and very awesome,
And who can endure it?
¹²"Yet even now," declares the Lord,
"Return to Me with all your heart,
And with fasting, weeping and mourning;
¹³And rend your heart and not your garments."
Now return to the Lord your God,
For He is gracious and compassionate,
Slow to anger, abounding in lovingkindness
And relenting of evil.
¹⁴Who knows whether He will not turn and relent
And leave a blessing behind Him,
Even a grain offering and a drink offering
For the Lord your God?
¹⁵Blow a trumpet in Zion,
Consecrate a fast, proclaim a solemn assembly,
¹⁶Gather the people, sanctify the congregation,
Assemble the elders,
Gather the children and the nursing infants.
Let the bridegroom come out of his room
And the bride out of her bridal chamber.
¹⁷Let the priests, the Lord's ministers,
Weep between the porch and the altar,
And let them say, "Spare Your people, O Lord,
And do not make Your inheritance a reproach,
A byword among the nations.
Why should they among the peoples say,
'Where is their God?'"

2:1 "Blow" The prophet is announcing YHWH's message that the day of the Lord is coming. This is done by the parallel imperatives.

1. "blow," BDB 1075, KB 1785, Qal imperative, meaning

a. "blow a trumpet" or

b. "clap your hands"

since the next word is "trumpet" (BDB 1051) option a. is meant. This trumpet blast (which probably comes from the Mt. Sinai experience, i.e., Exod. 19:16,19; 20:18) is the OT source for the NT understanding of a trumpet inaugurating the end-time events (cf. Matt. 24:31; I Cor. 15:52; I Thess. 4:16).

2. "sound an alarm," BDB 929, KB 1206, Hiphil imperative, which denotes a loud shout

a. for battle (i.e., Josh. 6:10,20; Jdgs. 7:21; I Sam. 17:52; Isa. 42:13)

b. for royalty (i.e., I Sam. 10:24; Zech. 9:9)

c. shout of YHWH (i.e., 2:11)

This, too, becomes a pattern for NT teaching about eschatological events (i.e., I Thess. 4:16).

Both a trumpet and a shout were probably (1) part of an annual coronation service in Jerusalem of YHWH as King (cf. Ps. 47:5; 98:6; Isa. 18:3) or (2) a stylized warning (cf. Isa. 58:1; Jer. 4:5; 6:1; 51:27; Ezek. 33:3-6; Amos 2:2).

Many of the allusions that Joel uses for the invading locusts (i.e., army) became standard apocalyptic symbols of the end-time:

a. blow the trumpet

b. day of darkness (cf. 2:30-31)

c. earthquakes/trembles

d. fire

e. thunder/YHWH's voice

f. day of the Lord is awesome/dreadful

▣ "the trumpet" This is the sophar (BDB 1051, cf. 2:1,15). See Special Topic below.

▣ "My holy mountain" This could refer to the events on Mount Sinai at the inauguration of the covenant, but in context it seems to refer to Mount Moriah (cf. Genesis 22), on which Solomon's temple was later built. "Zion" (BDB 851) is parallel to "My holy mountain." Zion, although one of six hills in Jerusalem, became the general name for the whole city.

▣ "the day of the Lord" This seems to refer to God's coming in temporal judgment or blessing (cf. 1:15). The phrase is used repeatedly in chapter 2 and may reflect Amos 5:18-20. However, it is also used as historical foreshadowing of the ultimate judgment of the end-time (cf. Matt. 7:22; 10:15; 11:22,24; 12:36; Acts 17:31; I Thess 5:4; Heb. 10:25; II Pet. 2:9; 3:7; I John 4:17; Jude 6).

The concept of judgment has developed through progressive revelation. In the OT YHWH's judgment fell on

1. sinful non-covenant people ("the nations")

2. rebellious and sinful covenant people ("Israel")

However, in the NT this changes somewhat. Judgment comes to unbelievers (Jew and Gentile). Believers will not experience the wrath of God (or Christ, cf. Rom. 2:16), but they will experience the judgment seat of Christ (cf. II Cor. 5:10; Rom. 14:10,12; Eph. 6:8). Scripture does not tell us about this judgment. Believers are cleansed from all sin (cf. Heb. 9:14; I John 1:7), so this must be an evaluation for rewards!

In the OT YHWH's coming visitation to His people could be for

1. blessing (i.e., His presence, His abundance)

2. judgment

The NT has turned this day into a day of

1. resurrection and reunion for believers

2. eternal lostness for unbelievers

In the Sheep and Goat Judgment (Matthew 25) and the White Throne Judgment (Revelation 20) there is a marked distinction between the saved (believers) and lost (unbelievers). The sin of the believers has been dealt with by Christ's death and resurrection! This is not to imply that believers will not give an accounting of the stewardship of the gospel in their lives, but that the OT judgment on covenant people has been removed in Christ (cf. Galatians 3; Romans 5-8). Human non-performance has been trumped by divine performance (cf. Rom. 3:18-31; Jer. 31:31-34; Ezek. 36:22-38)!

However, at this point in the theological discussion the issue of apostasy must be dealt with. See Special Topic following.

SPECIAL TOPIC: DOES ANY BELIEVER EVER FALL AWAY (i.e. APOSTASY)?

SPECIAL TOPIC: THE NEED TO PERSEVERE

▣ "Let all the inhabitants of the land tremble" This verb (BDB 919, KB 1182) is a Qal imperfect used in a jussive sense. This word can denote anger or fear. In this context, it is fear (e.g., Exod. 15:14; Isa. 32:11; Hab. 3:7).

▣ "it is near" Here is another OT theme (cf. 1:15; 2:1; 3:14; cf. Deut. 32:35; Isa. 13:6,22; Ezek. 7:7-8; Obad. v. 15), which becomes part of NT eschatological language (cf. Matt. 24:33; Mark 13:28-29; Rev. 1:1,3; 2:16; 3:11; 22:7,10,12,20).

There is a purposeful ambiguity. OT prophecy challenged the people who heard/read the prophet to repent or else the predicted outcome would occur. It often took a current evert (here a locust plague) and used it as an end-time event! Prophecy was primarily meant to change the generation that heard the message, not predict future events (i.e., Jonah).

The "nearness" of YHWH's personal presence was meant to rally the people to righteous living. Judgment was the last option. Nearness may denote certainty as much as time! A helpful book on how to interpret biblical prophecy and apocalyptic language is D. Brent Sandy, Plowshares and Pruning Hooks.

2:2 "A day of darkness and gloom" From chapter 1 we learn that Joel is using a locust plague as a metaphor for God's judgment (cf. the darkness of Exod. 10:21-23; Deut. 28:29; Ps. 105:28). Several texts specifically speak of YHWH as controlling darkness for His purposes (cf. Gen. 1:2,4,5,18; Jer. 13:16; Amos 4:13; 5:8). This is an allusion to a swarm of locusts that covers the sun by day and the moon and stars by night!

▣ "As the dawn is spread over the mountains" Many who have experienced the locust plagues of Palestine relate that the redness of the underside of the of the insect's wings looks like the morning sun (cf. NIV).

▣ "a great and mighty people" This is an allusion to YHWH's army (cf. vv. 5,7-9,11,25). Locusts are metaphorical for an invading army (cf. 2:5).

▣ "There has never been anything like it" This is an allusion to 1:2a,b.

2:3 "A fire consumes before them" This refers to 1:19-20.

▣ "The land is like a garden of Eden before them" This emphasizes that the fertility of the land (metaphorically–Eden) will now be destroyed by these insects. The opposite use of this metaphor can be seen in Isa. 51:3 and Ezek. 36:35.

2:4 "Their appearance is like the appearance of horses" The head of the locust resembles the head of a horse (cf. Job 39:20, or lion). The basic metaphor of v. 4 is one of speed.

2:5 "With the noise as of chariots" As v. 4 speaks of speed, v. 5 describes the chewing sound of the locusts' mandibles (cf. Rev. 9:9), which sound like chariot wheels on the streets (as does the crackling of a fire in v. 5, line 3. See Special Topic at Obad. v. 8).

2:6

NASB"all faces turn pale"
NKJV"all faces drained of color"
NRSV"all faces grow pale"
TEB"every face turns pale"
NJB"every face grows pale"

This term (BDB 802, KB 909) occurs only twice in the OT (here and at Nahum 2:10). The key term can mean several different things:

1. beauty

2. glory/radiance

3. redness

4. blackness (LXX, KJV)

5. boiling

When all is said and done in lexical research, context is the deciding factor. The first line of v. 6 denotes pain or anguish (also Nah. 2:10), so this term must in some way parallel this thought:

1. face grows red with emotion (fear or anticipation)

2. face grows pale (i.e., no color) with fear

2:7-9 Here the locusts are likened to an army. The advance of the locust horde is described in a series of imperfect verbs:

1. they run, v. 7, BDB 930, KB 1207, Qal imperfect

2. they climb, v. 7, BDB 748, KB 828, Qal imperfect

3. they march, v. 7, BDB 229, KB 246, Qal imperfect

4. they do not deviate, v. 7. The Hebrew word is uncertain in this context and stem

a. BDB 716, "take a pledge" (Piel), cf. Deut. 24:10

b. KB 778 II (Piel), "lose the way" (Arabic and Akkadian roots)

c. Septuagint, Peshitta, Vulgate, "deviate"

5. they do not crowd, v. 8, BDB 191, KB 219, Qal imperfect, cf. Jdgs. 2:18

6. they march, v. 8, BDB 229, KB 246, Qal imperfect

7. they burst through, v. 8, BDB 656, KB 709, Qal imperfect

8. they do not break ranks, v. 8, BDB 130, KB 147, Qal imperfect

All of these actions describe insects as if they were a disciplined army moving forward (vv. 7-8) over/through every obstacle (v. 9).

2:10 "Before them the earth quakes" With thousands insects covering the ground, the earth seemed to move.

▣ "The sun and the moon grow dark" This may refer to the swarms of insects that cover the sky night and day (cf. Isa. 13:10, 13; Ezek. 32:7, 8).

2:11 "For strong is He who carries out His word" This is the foundational truth that believers trust in the veracity of God's promises and warnings (cf. Job 23:11; Ps. 33:11; Isa. 14:24; 25:1; 40:8; 45:23; 46:10-11; 55:11; Matt. 5:18; 24:35; Mark 13:31; Luke 21:33; I Pet. 1:25). The hope of believers is in (1) the unchanging, merciful character of God; (2) the trustworthiness of His promises; (3) the finished work of the Messiah; and (4) the drawing/wooing of the Holy Spirit.

NASB"very awesome"
NKJV, NJB"very terrible"
NRSV"terrible indeed"
TEV"terrible"

This is a Niphal participle (BDB 431, KB 432), which is used in several senses in the OT:

1. to describe Israel's wilderness wandering experience, Deut. 1:19; 8:15

2. to describe YHWH's presence and help during this period, Deut. 10:21; II Sam. 7:23; I Chr. 17:21; Ps. 106:22; Isa. 64:3

3. to describe YHWH's redemptive acts in Israel's liturgy, Ps. 65:5; 66:3,5; 145:6

4. to describe YHWH's eschatological intervention into history (i.e., the day of the Lord), Joel 2:11,31; Mal. 4:5

5. to describe YHWH Himself, Exod. 15:11; Deut. 7:21; 10:17; Neh. 1:5; 9:32; Ps. 68:35; 89:7; Dan. 9:4 (describe His name, Deut. 28:58; Ps. 99:3; 111:9)

▣ "who can endure it" This verb (BDB 465, KB 463, Hiphil imperfect) basically means to "seize," or "lay hold of." Here it denotes the mental and physical fear that the coming of the Lord brings (cf. v. 10)! In this context it refers to YHWH and His end-time army of invasion. See Ezek. 22:14.

2:12 "Return to Me with all your heart" This verse emphasizes the purpose of God in temporal judgment (cf. Deut. 4:29-31). The term "turn" or "repent" (BDB 996, KB 1427, Qal imperative [twice in this verse]) in Hebrew primarily refers to a change of action.

The specific actions mentioned are

1. fasting, BDB 847. Fasting was not a common religious observance in the OT, except for Leviticus 16, the annual fast day (i.e., Day of Atonement). Communal fasting was done at crisis events (cf. I Sam. 7:6; II Chr. 20:3; Ezra 8:21; Neh. 9:1; Esther 4:16; Jer. 36:6,9; Jonah 3:5).

2. weeping, BDB 113, as a symbol of repentance, cf. Isa. 22:12; Jer. 3:21; 31:9

3. mourning, BDB 704, as a symbol of contrition, cf. Isa. 22:12; Zech. 12:11

These acts represent a whole-hearted trust in and love for God (i.e., Gen. 15:6; Deut. 4:29; 6:5; 10:12; 11:13; 13:3; 30:6), but to this internal aspect is an accompanying outward life of faith and obedience (i.e., Deut. 6:6-9; 10:13; 26:16; 30:2,10) because of YHWH's character (cf. Deut. 6:10-15; 10:12-22). He wants the world to know Him through His covenant people. Therefore, His people must repent (cf. Jer. 3:22-4:2, turn from and turn to) and turn from evil (i.e., Isa. 1:16-20; 55:6-8; Ezekiel 18; Amos 5:14-15). He can easily be found (i.e., Jer. 24:7; 29:13). God's people (OT and NT) are meant to be a kingdom of priests to bring the world to YHWH (cf. Exod. 19:5-6; I Pet. 2:5,9; Rev. 1:6; 5:10).

It is ironic that the God of judgment is also the only hope of restoration. He devastated the Promised Land in judgment (i.e. locusts, army), but will renew it in abundance if His people will repent and turn to Him. It must be remembered that physical creation is only the stage (i.e., opportunity) for God and mankind to interact! The physical is never the focus!! See Special Topic below.

SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT

2:13 "rend your heart and not your garments" The verb (BDB 902, KB 1146, Qal imperative) refers to an OT mourning rite of tearing one's garment at the neck. God wants our whole heart, not simply ritual or legalistic action (cf. Gen. 37:29,34; 44:13; Jdgs. 11:35; II Sam. 3:31; I Kgs. 21:27; II Kgs. 19:1). God always looks at the motive first!

SPECIAL TOPIC: THE HEART

▣ "He is gracious and compassionate" This is a description of God which is based on Exod. 34:6-7 and repeated in Ps. 103:8 and Neh. 9:17-21. Verse 13 encompasses five characteristics of the Creator, Redeemer, Covenant-making God:

1. gracious, BDB 337. This adjective is used only of YHWH, cf. Exod. 34:6; Ps. 86:15; 103:8; 111:4; 112:4; 116:5; 145:8; II Chr. 30:9; Neh. 9:17,31; Jonah 4:2

2. compassionate, BDB 933. This adjective is often used of YHWH, cf. Exod. 34:6; Deut. 4:31; II Chr. 30:9; Neh. 9:17,31; Ps. 86:15; 103:8; 111:4; 145:8; Jonah 4:2

3. slow to anger, construct (BDB 74 and 60 I). Anger is not characteristic of YHWH, cf. Exod. 34:6; Num. 14:18; Neh. 9:17; Ps. 86:15; 103:8; 145:8; Pro. 14:20; 15:18; 16:32; Jonah 4:2; Nah. 1:3; James 1:19

4. abounding in lovingkindness, construct (BDB 912 I and 338). Like the others, this is first used in Exod. 34:6, cf. Neh. 9:17; Ps. 86:5; 103:8; Jonah 4:2

5. relenting of evil, BDB 636, KB 688, Niphal participle and BDB 948. This means YHWH is willing to forgive and not bring the judgment He has foreseen, cf. Jer. 42:10; Amos 7:3,6.

See Special Topics below.

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD

SPECIAL TOPIC: LOVINGKINDNESS (HESED)

2:14 YHWH's visitation is certain. It can bring blessing, judgment, or as here, possibly both. The judgments of God (except for the last one) are meant to bring repentance and recommitment to the covenant (cf. Deuteronomy 27-29; II Sam. 12:22).

▣ "Who knows whether" See II Kgs. 19:4 and Amos 5:15, which use "perhaps." Humans do not always understand God or His acts (cf. Isa. 55:8-11).

▣ "turn and relent" These two verbs (BDB 996, KB 1427, Qal imperfect and BDB 636, KB 688, Niphal perfect) are often used of humans repeating and changing their actions. Does God "repent"?

God is often spoken of in the Bible as being sorry or repenting (cf. Gen. 6:6-7; Exod. 32:14; I Sam. 15:11; II Sam. 24:10; Jer. 18:7,8; 26:13,19; Jonah 3:10). However, other passages assert that God never repents or changes His mind (cf. Num. 23:19; I Sam. 15:29; Jer. 4:28; Ps. 132:11). This is the tension that always occurs when we use human terms to describe God. God is not a man, but the only words we have to describe Him and His feelings are human terms. It must be asserted that God is not fickle! He is steadfast and longsuffering in His redemptive purpose for humanity, but mankind's response in repentance of sin often determines God's actions in a particular situation (cf. II Sam. 24:10,16; Ps. 106:45; Jonah).

Theologically it is God who changes, not mankind. God chooses to work with sinful humanity. His goal is the same—a righteous people who reflect His character. This will only be accomplished by a new heart, a new covenant (cf. Jer. 31:31-34; Ezek. 36:26-38). God chooses grace over judgment!

▣ "the Lord your God" This is covenant language. YHWH has reestablished His rightful place among His people.

2:15-17 As the different groups of society were called on to gather for a holy convocation in 1:13-14,19-20, so too, here in chapter 2, even the women (brides) and children (also infants) were to attend.

The commands of chapter 1 are repeated (there is an intentional parallel between chapters 1 and 2).

v. 15	1.	blow a trumpet, BDB 1075, KB 1788, Qal imperative, cf. 2:1
	2.	consecrate a fast, BDB 872, KB 1073, Piel imperative, cf. 1:14
	3.	proclaim a solemn assembly, BDB 894, KB 1128, Qal imperative, cf. 1:14
v. 16	1.	gather the people, BDB 62, KB 74, Qal imperative, cf. 1:14
	2.	"sanctify the congregation," BDB 872, KB 1073, Piel imperative, cf. 1:14
	3.	"assemble the elders," BDB 867, KB 1062, a synonym of #1
	4.	gather - different group, but same verb as #1, cf. 1:14
	5.	"let the bridegroom come out," BDB 422, KB 425, Qal imperfect, but used in a jussive sense
Verse 17 is similar to chapter 1 in its call to repentance and prayer:
v. 17	1.	"weep," BDB 113, KB 129, Qal imperfect, used in a jussive sense, similar to 1:13
	2.	"say," BDB 55, KB 65, Qal imperfect, used in a jussive sense, similar to the prayer of 1:19-20
	3.	"spare Thy people," BDB 299, KB 298, Qal imperative, a new element, cf. Neh. 13:22
	4.	"do not make thine inheritance a reproach," BDB 678, KB 733, Qal imperfect, but used in a jussive sense, cf. Isa. 37:20

2:15 "Blow a trumpet in Zion" This is the exact phrase used in v. 1 in the sense of preparing for battle, but here it is used in a religious sense for assembling for a holy convocation (i.e., time of prayer and repentance). The same trumpet can be used as a

1. warning for battle (i.e., Jer. 4:5; 6:1)

2. call to religious event (i.e., Lev. 23:24; 25:9; Num. 10:10; Ps. 81:3)

How we respond to God determines which one characterizes our culture!

▣ "Consecrate a fast" There is only one fast day in the Mosaic legislation, the Day of Atonement (cf. 1:14). It is described in Lev. 16. Later rabbinical Judaism developed special fast days either because of, or in memory of, crisis events.

2:17 In the ancient Near East national events (pro and con) reflected on the national deity. Judah's historical situation reflected on the power of Judah's God. However, God was willing for His own reputation to be impugned (cf. Exod. 32:12; Num. 14:13; Deut. 9:28; Josh. 7:9; Ps. 79:10; 115:2; Micah 7:10) so that His people might return to Him!

Theologically it must be emphasized again and again that YHWH chose Abraham (i.e., Israel) to be a light to the nations. Monotheism and humans made in God's image for fellowship both dictate a universal love and redemptive purpose! God chose one man, one family, one nation to choose a world (cf. Gen. 3:15; 12:3; Exod. 19:5-6; Isa. 42:6; 49:6; 51:4; 60:1,3; Acts 13:47).

NASB (UPDATED) TEXT:2:18-20
¹⁸Then the Lord will be zealous for His land
And will have pity on His people.
¹⁹The Lord will answer and say to His people,
"Behold, I am going to send you grain, new wine and oil,
And you will be satisfied in full with them;
And I will never again make you a reproach among the nations.
²⁰But I will remove the northern army far from you,
And I will drive it into a parched and desolate land,
And its vanguard into the eastern sea,
And its rear guard into the western sea.
And its stench will arise and its foul smell will come up,
For it has done great things."

2:18-20 YHWH hears Israel's repentant prayer and promises to restore, protect, and never again allow His people to be a reproach among the nations!

As we look at the history of the Jewish people, past and present, this promise (and many like it) seem hollow and impotent! We must remember that the covenant is

1. conditional

2. reciprocal

3. continual

If His word is obeyed in faith, He will do all He has said, but if sin and rebellion return, then discipline is necessary and sure. The vast majority of God's promises are conditional! Biblical faith is a two-way, personal relationship. Repentance, faith, and obedience are all initial and ongoing! Perseverance through time is crucial. See Special Topic at 2:1. Biblical faith is not sacramental or liturgical, but relational!

2:18 Notice that as YHWH promised Abraham a land and a seed (cf. Gen. 12:1-3; 15:1-4; 17:1-8), so now v. 18 mentions both the restoration of His land and the spiritual renewal of His people! In a sense the covenant with Abraham and His seed, both individual (cf. II Samuel 7) and collective, continues!

▣ "the Lord will be zealous" This verb (BDB 888, KB 1109, Piel imperfect) denotes YHWH's activity toward His promises and people (cf. Exod. 20:56; 34:14; Deut. 4:24; 5:9; 6:15; Josh. 24:19; see NIDOTTE, vol. 3, p. 938). Zealous is a love word.

2:20 "that I will remove the northern army far from you" The north came to be a symbol of destruction and invasion to the Hebrews. This was because the only direction from which Palestine was accessible by land was the north or the south. The powers of the Fertile Crescent, Assyria, Babylon and Persia, repeatedly invaded Palestine from the north (e.g., Jer. 1:14; 4:6; 10:22; Ezek. 38:6,15; 39:2). It became proverbial for trouble (cf. Jer. 1:13-15; 4:6; Ezek. 38:6,15; 39:2).

▣ "its stench will arise" As with so many verses in Joel, one can interpret this in light of

1. a locust invasion where

a. all the dead insects began to rot and stink (BDB 93)

b. all the live insects are blown into the sea, drown and are washed up on the shores (i.e., Exod. 10:19)

2. an invading army is being slaughtered by YHWH (cf. Isa. 34:3; Amos 4:10). This becomes the source of many of the Armageddon texts (i.e., valley of Megiddo)

▣ "eastern sea" This refers to the Dead Sea.

▣ "western sea" This refers to the Mediterranean. As these two are parallel, so also are "vanguard" (BDB 815, "front") and "rear guard" (BDB 693, "rear").

NASB"For it has done great things"
NKJV"Because he has done monstrous things"
NRSV"Surely he has done great things"
TEV"because of all they have done to you"
NJB"(for what he made bold to do)"

To whom or what does this refer? Grammatically it is a Hiphil perfect masculine singular (BDB 152, KB 178) plus a Qal infinitive construct (BDB 793 I, KB 889).

In context it could refer to

1. the army (cf. NKJV, TEV)

2. the leader of the northern army (cf. NJB)

3. the Lord (cf. v. 21 repeats the verb)

4. the locusts

It may seem that the invader is powerful and invincible (v. 20), but he/they are not; only YHWH is awesome and wonderful (v. 21). As terrible as the invasion will be, YHWH's restoration will be more wondrous!

NASB (UPDATED) TEXT:2:21-27
²¹Do not fear, O land, rejoice and be glad,
For the Lord has done great things.
²²Do not fear, beasts of the field,
For the pastures of the wilderness have turned green,
For the tree has borne its fruit,
The fig tree and the vine have yielded in full.
²³So rejoice, O sons of Zion,
And be glad in the Lord your God;
For He has given you the early rain for your vindication.
And He has poured down for you the rain,
The early and latter rain as before.
²⁴The threshing floors will be full of grain,
And the vats will overflow with the new wine and oil.
²⁵"Then I will make up to you for the years
That the swarming locust has eaten,
The creeping locust, the stripping locust and the gnawing locust,
My great army which I sent among you.
²⁶You will have plenty to eat and be satisfied
And praise the name of the Lord your God,
Who has dealt wondrously with you;
Then My people will never be put to shame.
²⁷Thus you will know that I am in the midst of Israel,
And that I am the Lord your God,
And there is no other;
And My people will never be put to shame.

2:21-27 These verses describe YHWH's assurance of restoration and abundant fertility. The regular cycles of rain and harvest will return. YHWH's presence is His greatest gift (cf. v. 27). The covenant with Israel is restored!

Notice the commands:

1. "do not fear," v. 21, BDB 431, KB 432, Qal imperfect (negated) but used in a jussive sense, feminine singular (Israel)

2. "rejoice," v. 21, BDB 162, KB 189, Qal imperfect, feminine singular (Israel)

3. "be glad," v. 21, BDB 970, KB 1333, Qal imperative, feminine singular (Israel)

4. "do not fear," v. 22, same as v. 21, but here masculine plural (the beasts of the field)

5. "rejoice," v. 23, same as v. 21, masculine plural (sons of Zion)

6. "be glad," v. 32, same as v. 21, masculine plural (sons of Zion)

2:21 "O land" This verse is a personification (three imperatives) of the Promised Land. It had been devastated by YHWH's judgment on His people's sin, but now it is being restored and renewed (cf. Rom. 8:18-25).

2:22 "beasts of the field" As the land was personified in v. 21, now it is the beasts of the field. Fertility has been restored to

1. pastures

2. fruit trees

3. grapes

2:23 "O sons of Zion" This refers to the people of Jerusalem. The land and beasts are not to fear and the populace is to rejoice and be glad at YHWH's forgiveness and restoration.

▣ "the early rain" There are three rainy seasons in Palestine:

1. October - November, which begins the end of the dry season (i.e., June - September)

2. December - February, which are the regular heavy rains. This is the period when the largest amount of rain comes to Palestine.

3. March - May, which marks the end of the wet season. The warmer temperatures and the moisture cause abundant crops (cf. v. 24). When they stop, harvest begins.

These two rainy periods (#1, #3) are referred to several times in the Bible:

1. Deut. 11:14 (28:12)

2. Jer. 5:24 (3:3)

3. Hosea 6:3

4. Joel 2:23

5. James 5:7

It is their timing that is crucial!

NASB, NRSV"the early rain for your vindication"
NKJV"the former rain faithfully"
TEV"the right amount of autumn rain"
NJB"autumn rain as justice demands"
LXX"food fully"
Peshitta"food of righteousness"
REB"food in due measure"
NIV"the autumn rains in righteousness"
NAB"the teacher of justice"

The term "early rain" (BDB 435 I, cf. Ps. 84:6) has the same Hebrew letters as "teacher" (BDB 435 II, cf. Job 36:22; Pro. 5:13; Isa. 30:20[twice]). This phrase is the source of the Essene community's eschatological leader, the "teacher of righteousness."

The lexicon KB has three terms listed for this same root:

1. archers, 560 I, cf. I Sam. 31:3; II Sam. 11:24

2. rain, 560 II

3. teacher, 560 III

There is real confusion over how to translate this phrase:

1. the context seems to fit a literal understanding of the "early rain" because of the agricultural contextual setting from vv. 21-26, (also Kimchi and Calvin)

2. the Septuagint and Peshitta translate the word as "food"

3. the translation "teacher of righteousness" is supported by the Targums, the Zadokite fragment, the Vulgate and many early church fathers (cf. NAB)

4. because the term "vindication" or "righteousness" (BDB 842) is used in this phrase, some commentators have thought that it does not relate to literal rain, but to the promised rain of the Mosaic covenant (i.e., to "the rain of righteousness," blessings for covenant faithfulness, cf. Deuteronomy 28).

See Special Topic below.

SPECIAL TOPIC: RIGHTEOUSNESS

2:25 Are the locusts God's judgment, or are they a symbol of a future invading foreign army? The answer is yes! Prophecy regularly takes a current event and projects it into a future setting. YHWH uses natural means to cause His people to repent; if they do not, more severe judgments are certain!

2:26 "And praise the name of the Lord your God" The verb "praise" (BDB 237 II; KB 248, Piel perfect) is the source of the Hallel Psalms (cf. 113-118). It basically means "to shout for joy," usually denoting a time of corporate worship (i.e., Ps. 148:5).

The "name" is an idiomatic way of referring to the person. The Israelites are praising YHWH for His restored covenant blessings, which means the ancient covenant has been restored!

The phrase "the Lord your God" is a covenantal phrase. The Mosaic covenant, with its blessings and responsibilities, has been restored. He is their God and they are His people!

▣ "My people will never be put to shame" The shame (BDB 101, KB 116, Qal imperfect) refers to crop failure (i.e., Jer. 12:13). This shame can refer to

1. agriculture (here)

2. military (cf. Isa. 45:14-17)

In this specific context it seems to be agricultural, but in light of the larger context of chapters 1-2, it could be military.

This is one of the benefits of being in covenant with YHWH (cf. v. 27). It is meant to be an everlasting promise (cf. Isa. 45:17), but it is conditional on repentance, obedience, and perseverance (i.e., Jer. 6:15 [thrice]; ;8:12 [thrice]).

2:27 "I am in the midst of Israel" What a tremendous covenant promise (cf. 3:17,21)! In the wilderness God's presence was noted by the Shekinah Cloud of Glory, in the conquest by the Ark of the Covenant, and in the book of the Revelation by the throne of God. This is what the Messianic title Emmanuel means (God with us)!

▣ "there is no other" This expresses the biblical affirmation of monotheism. It is first introduced in Deuteronomy (cf. 4:35,39; 5:7; 6:4-5). It is fully developed in Isaiah (cf. 43:9-13; 44:6,8; 45:5-6,18,21-22; 48:16; Jer. 2:11; 5:7,10; Hos. 13:4; Joel 2:27). It is reaffirmed in the NT (cf. Rom. 3:30; I Cor. 8:4,6; I Tim. 2:5; James 2:19).

It is this truth that makes Israel's faith unique among all the religions of the ancient world.

NASB (UPDATED) TEXT:2:28-32
²⁸"It will come about after this
That I will pour out My Spirit on all mankind;
And your sons and daughters will prophesy,
Your old men will dream dreams,
Your young men will see visions.
²⁹Even on the male and female servants
I will pour out My Spirit in those days.
³⁰I will display wonders in the sky and on the earth,
Blood, fire and columns of smoke.
³¹The sun will be turned into darkness
And the moon into blood
Before the great and awesome day of the Lord comes.
³²And it will come about that whoever calls on the name of the Lord
Will be delivered;
For on Mount Zion and in Jerusalem
There will be those who escape,
As the Lord has said,
Even among the survivors whom the Lord calls."

2:28-32 The Masoretic Text begins chapter 3 at this point, but the English Bible, following the Septuagint and the Vulgate, continues chapter 2.

This stanza becomes the OT referent for Peter's Pentecostal sermon (the first gospel sermon of the church) recorded in Acts 2. Several powerful eschatological truths are noted:

1. YHWH pouring out His Spirit on all flesh (2:28-29, cf. Isa. 44:3-4; Ezek. 39:29)

2. apocalyptic signs in the heavens (positive, 2:3-31; negative, Amos 5:18,20)

3. salvation/deliverance through calling on YHWH's name (cf. Ps. 50:15; Isa. 55:6-7; Jer. 29:12; 33:3; Acts 2:21; Rom. 10:8-13)

4. the presence of a believing remnant

Notice that Peter does not mention any promises to national Israel! Israel is not the focus of the NT or the new age. The New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-38) has a different focus. At this point I am going to insert the introductory material from my commentary on Revelation, which deals with these OT issues.

SPECIAL TOPIC: Why OT Covenant Promises seem Different from NT Covenant Promises

2:28 "And it will come about after this" The question is, "what is the time frame?":

1. post-exilic restoration

2. interbiblical (Maccabean)

3. eschatological

Peter's use of this material in Acts 2 shows that for NT believers #3 is the proper period in which to interpret this wonderful prophecy.

▣ "I will pour out My Spirit on all mankind" The coming of the Spirit (sent by YHWH) is the sign of the New Age, the New Covenant, the Messianic period (cf. Isa. 32:15; 44:3; Jer. 31:31-34; Ezek. 36:22-38; 39:29).

It is surely true that the full personality and deity of the Holy Spirit is not revealed in the OT, but through progressive revelation He is in the NT (see SPECIAL TOPIC: THE TRINITY below). Probably this is because of the culturally surprising and theologically unique monotheism of the OT. This is demonstrated by all causality being attributed to YHWH (cf. Deut. 32:39; Job 5:18; Isa. 45:7; Hosea 6:11; Amos 3:6).

What a tremendous universal element (cf. Isa. 40:5; 42:6; 45:22: 49:6; 51:4; 52:10; Luke 2:32). This same theme is repeated in v. 32, "that whoever calls on the Lord."

The Spirit in the OT is depicted in several ways:

1. Elohim's active force in creation, Gen. 1:2; Job 33:4; Ps. 104:29-30; 147:14-18

2. YHWH's personal influence, Gen. 6:3; Isa. 63:10

3. God's empowering influence

a. artistic, Exod. 28:3; 31:3; 35:31

b. leadership

(1) Moses, Num. 11:17; Isa. 63:11

(2) 70 elders, Num. 11:25

(3) Joshua, Num. 27:18; Deut. 34:9

(4) Saul, I Sam. 10:6,10; 11:6

(5) David, I Sam. 16:13,14; II Sam. 23:2

c. military deliverers, Jdgs. 3:10; 6:34; 11:29; 13:25; 14:6,19; 15:14,19

d. prophecy, Num. 24:2; I Sam. 19:20,23; I Kgs. 18:12; 22:24; II Kgs. 2:16; II Chr. 15:1; 18:23; 20:14; 24:20; Ps. 143:11; Isa. 48:16; Ezek. 11:5,24; Micah 3:8

4. uniquely in the Messiah, Isa. 11:2; 42:4; 59:21; 61:1

It is not until the NT that the personality and deity of the Spirit is developed.

SPECIAL TOPIC: THE TRINITY

2:28-29 "your sons and daughters. . .old men. . .young men. . .male and female servants" Notice the elements of equality mentioned: (1) no difference in sex; (2) no difference in age; and (3) no difference in social standing (cf. Rom. 3:22; I Cor. 12:13; Gal. 3:28; Col. 3:11). God will pour out His Spirit on all mankind. This inclusion is a fulfillment of Moses' prayer in Num. 11:29 and a sign that the New covenant has come (cf. Jer. 31:34).

The inclusion may also reflect the fact that all ages and both sexes had been called to the special holy convocation for repentance (cf. 2:16). Now all of them would receive the Spirit!

It is surely true that in context this refers to the covenant people, but in the NT (Peter's use of this text in Acts 2) the covenant people is widened to include all people (cf. Rom. 2:28-29; 9:6; Gal. 3:7-9,29; 6:16; I Pet. 3:6; Rev. 5:9-10; 7:9; 14:6). See Special Topic at 2:32.

The mutuality of Gen. 1:26-27 is restored. All flesh comes to YHWH (cf. Isa. 66:23)! This has always been the goal!! This is demonstrated by prophecy through dreams and visions (2:28-29). See Special Topic below.

SPECIAL TOPIC: WOMEN IN THE BIBLE

2:30-32 This is apocalyptic language (see D. Brent Sandy and Ronald L. Giese, Jr., Cracking Old Testament Codes, pp. 177-196) attempting to describe God breaking into history either for judgment or blessing! See Special Topic below.

SPECIAL TOPIC: APOCALYPTIC LITERATURE

2:31 "will be turned" This verb (BDB 245, KB 253, Niphal imperfect) is often used of

1. YHWH overturning the wicked

2. YHWH transforming nature

a. mountains, cf. Job 9:5

b. floods, cf. Job 12:15; Ps. 66:6

c. natural cycles of light and dark, cf. 2:31; Amos 5:10

3. YHWH turning festival into mourning, cf. Amos 8:10

4. YHWH turning mourning into dancing, Ps. 30:11

5. YHWH turning mourning into joy, cf. Jer. 31:13

6. YHWH changing the wicked, cf. Zeph. 3:9

▣ "comes" This (BDB 97, KB 112, Qal infinitive construct) is used several times to denote the "coming" of the day of the Lord, especially in the post-exilic prophets (cf. Zech. 14:1; Mal. 4:5; and also Isa. 13:9). YHWH is coming to be with His people. For some that will mean judgment and for some restoration. The goal has always been God with His people (i.e., Emmanuel). The purpose of creation was an intimate personal relationship between the Creator and His special creation (cf. Gen. 1:26-27). The fellowship of Eden (Genesis 1-2) will be restored (Revelation 21-22). Everything from Genesis 3 through Revelation 20 is God cleaning up the mess of human rebellion.

F. F. Bruce, Questions and Answers, p. 75, makes a good point about this apocalyptic language having been partially fulfilled in the supernatural darkness that accompanied Jesus' death in Jerusalem. Peter's hearers on Pentecost would have recognized

1. the OT apocalyptic imagery

2. the recent literal fulfillment

2:32 "whoever calls on the name of the Lord" In an OT setting this denotes an act of personal, public, covenantal affirmation (i.e., Gen. 4:26; 12:8; Ps. 116:4). It was a liturgical way of asserting one's trust in the covenant God of Israel and His word, promises, and warnings.

This phrase is used several times in the NT: (1) Peter's sermon on the day of Pentecost, Acts 2:14-21; 37-30; (2) Peter's message to Cornelius, Acts 10:45; (3) Paul's emphasis in Rom. 10:13.

If this new day of salvation, this new age of the Spirit, this Messianic period, has begun, why is there still sin and suffering?

To answer this question, see the Special Topic following and also Gordon Fee and Doug Stuart's How To Read The Bible For All Its Worth, pp. 145-148.

TOPIC: THIS AGE AND THE AGE TO COME

▣ "Lord" In context this refers to the Covenant name for God, YHWH. See Special Topic: Names for Deity at Obadiah 1. However, in the NT (cf. Rom. 10:13) it refers to Jesus the Messiah. This is a tremendous invitation of salvation to all mankind who will trust in the trustworthiness of God, which is fully revealed in Jesus the Messiah.

▣ "Will be delivered" The verb (BDB 572, KB 589, Niphal imperfect) can mean

1. escape, Jdgs. 3:29; I Sam. 19:10,12,18; Jer. 46:6; 48:8,19; Joel 2:32; Amos 9:1; Mal. 3:15

2. be delivered/rescued, Jdgs. 6:23; II Sam. 19:9; Ps. 22:5; 107:19; Pro. 28:26

When this concept of physical deliverance by God's power is brought into the NT the spiritual aspect becomes predominant. The deliverance is still accomplished by God's Spirit, but it is not for a period of time, but for eternity!

▣ "As the Lord has said
Even among the survivors whom the Lord calls" It is uncertain to what OT text Joel is referring. It seems that this same statement is mentioned in Obad. v. 17. See Introduction, Date.

There are two theological issues in this statement:

1. "The remnant theology" - God will maintain a faithful remnant through time and judgment. His desire to redeem all the nations depends on a continuing witness to the covenant God!

2. "Predestination" - There is an eternal redemptive plan which involves national Israel and the nations.

SPECIAL TOPIC: YHWY's ETERNAL REDEMPTIVE PLAN

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Is "the day of the Lord" for judgment or blessing?

2. Why does Joel use a locust plague to describe God's judgment?

3. What is significant about the definition of God found in verse 13?

4. Why is verse 23 such a translation problem?

5. What does verse 28 have to say to our day concerning the question of women in the ministry?

Passage:

SPECIAL TOPIC: ISRAEL (THE NAME)

Joel 3

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB [follows MT]
The Nations Will Be Judged	God Judges the Nations (all poetry)	The Day of the LORD (2:28-3:21)	God Will Judge the Nations	The Judgment of the Nations
		2:30-3:3 (prose)		3:1-17 [4:1-7] (all poetry)
3:1-8 (1-3 poetry)	3:1-3		3:1-15 (1-3 poetry)	The Judgment Announced 3:1-3 [4:1-3]
				Charges Against the Phoenicians and Philistines
(4-8 prose)	3:4-8 (4-6)	3:4-8 (prose)	(4-8 prose)	3:4-8 [4:4-8]
	(7-8)			A Summons to the Nations 3:9-14 [4:9-14]
3:9-17 (poetry)	3:9-17 (9-11)	3:9-12 (poetry) (9-10)	(9-11a poetry)
		(11)	(11b, poetry)
	(12-13)	(12)	(12-13, poetry)
		3:13-17, (poetry) (13)
	(14-16)	(14-15)	(14-15, poetry)	The Day of Yahweh
				3:15-17 [4:15-17] (15-16a)
		(16)	God Will Bless His People 3:16-21 (poetry) (16-18)	(16b)
	(17)	(17)		(17)
Judah Will Be Blessed	God Blesses His People			The Glorious Future of Israel
3:18-21 (poetry)	3:18-21 (18)	3:18-21 (poetry) (18)		3:18-21 [4:18-21]
	(19-21)	(19-21)	(19-21)

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BACKGROUND

A. The book of Joel is divided into two halves: 1:2-2:17, God's judgment of His people, and 2:18-3:21, God's restoration of His repentant people and judgment on their oppressors. It is obvious that we are breaking into a literary context as we begin chapter 3. The literary context of this chapter is the eschatological event of 2:28-32 where God pours out His Spirit on all mankind in the end-time.

B. Joel 3 is a drama drawn from different OT texts: Psalm 43, the prophets of Amos, Isaiah and Zechariah 9-14.

C. Many modern commentators have asserted that verses 4-8 are a later assertion because they are prose while the rest of chapter 3 is poetry. However, this structural analysis seems to be modern and presuppositional in my opinion.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:3:1-8
¹"For behold, in those days and at that time,
When I restore the fortunes of Judah and Jerusalem,
²I will gather all the nations
And bring them down to the valley of Jehoshaphat.
Then I will enter into judgment with them there
On behalf of My people and My inheritance, Israel,
Whom they have scattered among the nations;
And they have divided up My land.
³They have also cast lots for My people,
Traded a boy for a harlot
And sold a girl for wine that they may drink.
⁴"Moreover, what are you to Me, O Tyre, Sidon and all the regions of Philistia? Are you rendering Me a recompense? But if you do recompense Me, swiftly and speedily I will return your recompense on your head. ⁵Since you have taken My silver and My gold, brought My precious treasures to your temples, ⁶and sold the sons of Judah and Jerusalem to the Greeks in order to remove them far from their territory, ⁷behold, I am going to arouse them from the place where you have sold them, and return your recompense on your head. ⁸Also I will sell your sons and your daughters into the hand of the sons of Judah, and they will sell them to the Sabeans, to a distant nation," for the Lord has spoken.

3:1 "in those days and at that time" This refers to the eschatological event of 2:28-32.

NASB, NRSV,
NJB, JPSOA"I will restore the fortunes"
NKJV"I will bring back the captives"
TEV"I will restore the prosperity"

The Septuagint, Peshita, and King James have "I shall bring again the captivity." However, context seems to demand a positive statement (i.e., bring Judah and Jerusalem back from exile, e.g., Deut. 30:3) rather than a negative one (cf. NIV's translation). Other places where this phrase is used are Jer. 30:18 and 32:44.

The verb (BDB 996, KB 1427) is a Qal imperfect, but Jewish scribes recognized a problem and read it as a Hiphil imperfect.

The kethib ("what is written," i.e., the MT text) has "return the captivity (i.e., the captives," cf. Jer. 30:18; 32:44), while the qere ("what is read," i.e., the suggestions of the Masoretic scholars) has "restore the fortunes," cf. Job 42:10; Hosea 6:11; Zeph. 3:20.

▣ "Judah and Jerusalem" It is obvious from reading vv. 1 and 2 in context that God is asserting His ownership of the Promised Land and His promise to the descendants of Abraham (cf. Gen. 12:1-3; 15:1,18; 17:1-5). In v. 2 he uses the word "Israel" to describe Judah and Jerusalem, which are mentioned in v. 1. This shows me that we are in a post-exilic period where Israel has become the collective name for the returning people of God, not the northern ten tribes.

3:2 "I will gather the nations" The "nations" (i.e., all humanity) has always been the focus of God's activity (cf. Gen. 1:26-27; 2:7; 3:15; 12:3; Exod. 19:5). Because of human sin and rebellion the nations are dealt with in two ways:

1. judgment, Psalm 2 (see Acts 4:25-26); 46; 83; Isa. 66:18-24; Ezekiel 32; 38; 39; Zeph. 3:8; Zech. 14:2

2. salvation, Isa. 42:5-9; 45:22-23; 49:6; 51:4-8; 56:6-8; 60:1-3; Zeph. 3:9

Peter's use of Joel 2:28-32 shows the priority of #2. If there is only one God, if He created the world for fellowship with humans, if humans are made uniquely in the image and likeness of God, then God chose Abraham to choose all humanity, not just part of it!

Note the verbs: YHWH "will gather" (BDB 867, KB 1062, Piel perfect), the nations "scattered" (BDB 808, KB 921, Piel perfect). In reality it was YHWH who did both! The exile of God's people was allowed/engineered by YHWH Himself. The nations are His instruments of judgment as well as the object of judgment! Not only this, but they are the focus of salvation. See Special Topic: Bob's Evangelical Biases at 2:32.

▣ "bring them down" This verb (BDB 432, KB 434, Hiphil perfect) is used

1. literally of YHWH bringing someone into a physical valley

2. figuratively of YHWH bringing low (i.e., judging, cf. Isa. 10:13; 43:14; Jer. 49:16; 51:40; Ezek. 26:20; Hosea 7:12; Amos 9:2; Obad. 4)

▣ "the valley of Jehoshaphat" His name means "YHWH judges" (BDB 221). I personally believe that this is not so much a geographical location related to King Jehoshaphat as it is a play on the word "Jehoshaphat." We see a similar designation in v. 14, "the valley of decision."

Some visitors to Jerusalem in 333 a.d. record that the Kidron Valley was known as the valley of Jehoshaphat, but Eusebius, an early church historian, says that it was specifically the valley of the sons of Hinnom (just south of Jerusalem).

▣ "I will enter into judgment with them there" This refers to the very army that YHWH has brought against His own people (i.e., Assyria, Babylon). YHWH uses these foreign armies for His purposes, but they are responsible for their acts. YHWH is in control of human history for His purposes! If this is true (and I believe it is) then all history is a result of human rebellion (cf. Genesis 3) and God's plan to restore it!

▣ "My people and My inheritance, Israel" This is a series of three covenant terms. God used the family of Abraham to

1. reveal Himself to the nations

2. bring the Messiah into the world

The benefits (and responsibilities) of these chosen, covenant people are spelled out in Romans 9.

"My inheritance" alludes to YHWH's unique ownership of the Promised Land (cf. Lev. 25:23; Isa. 14:25; Jer. 2:7; Ezek. 36:5; 38:16; Joel 1:6; 3:2). In a sense, all lands belong to YHWH by means of creation, but for His redemptive, Messianic purposes, Palestine is uniquely His land (cf. Gen. 12:1,7; 13:15; 15:18; and its NT interpretation in Gal. 3:16).

▣ "they" The sins of the invaders are listed in the following verses:

1. scattered Israel among the nations

2. divided up and cast lots for Israel's land

3. turned Israel into slaves

4. robbed YHWH's temple of its treasures

3:3 "also cast lots for My people" This (BDB 391, KB 388, Qal perfect) refers to ancient slave trade (cf. historical references: Homer's Odyssey 15:463-84; Heroditus's Persian Wars 1:1; 2:54, 56; biblical references: Obadiah 11; Nahum 3:10). It is alluded to in Gen. 37:36; Ezek. 27:13; Joel 3:6-8; Amos 1:6.

▣ "traded a boy for a harlot" The Peshitta has "for a harlot's hire," which seems to be the thrust of this verse (cf. Deut. 28:68). This verse highlights the greed and immorality of the invaders. They saw no value in the lives of God's people (cf. Amos 2:6; 8:6).

3:4-8 This is a prose section surrounded by poetry. It is addressed to Israel's enemies. Their abuse of Israel was, in a sense, an abuse of God (i.e., Matt. 25:40; Acts 9:4; 22:7; 26:14; I Cor. 8:12).

3:4 "Me" Notice the first person pronouns in the NASB translation of this section (i.e., vv. 1-8). The prophet is speaking for YHWH (i.e., "the Lord has spoken," v. 8):

1. "I," vv. 1,2 (twice),8

2. "My," vv. 2 (thrice),3,5 (thrice)

3. "Me," v. 4 (thrice)

There is an interchange of persons (i.e., third person, first person) in this chapter:

1. YHWH speaks, 3:1-8

2. the prophet speaks on YHWH's behalf, 3:9-11

3. YHWH speaks, 3:12-13

4. the prophet speaks on YHWH's behalf, 3:14-16

5. YHWH speaks, 3:17-21

It is uncertain how the inspired biblical author received his revelation from the Spirit. It seems the mechanisms were not standard, but fluid (i.e., dreams, visions, direct speech, angelic messengers, current events, precious Scripture).

▣ "swiftly and speedily" These two terms (BDB 886, and 555) are also used in Isa. 5:26, which speaks of the speed and strength of the Babylonian army (cf. Isa. 5:26-30), summoned by YHWH for Israel's judgment. But now as they did to others, it will be done to them! This is a typical reversal. Evil plans often return to the planners; righteousness will prevail in the end! This phrase is an idiom of this truth (i.e., we reap what we sow, cf. Gal. 6:7).

▣ "recompense" This participle (BDB 1022, KB 1532, Piel participle) means to restore (cf. 2:25) or require in judgment (cf. Deut. 7:9-10; Jer. 51:24,56). The best parallel passage is Isa. 65:1-7, where the truth of God's love for all people becomes the very ground for His judgment on the nations. He reached out to them, but they rejected Him! God loves the nations and is trying to reach them through Israel, but instead of salvation, their self-centered idolatry resulted in judgment.

3:5 "Since you have taken My silver and My gold, brought My precious treasures to your temples"

These phrases speak of the common ancient Near East practice of defeated people's temple treasures (BDB 326) being taken to the victor's national temple as a visible token of the superiority of the victor's deity.

If, as I think, this reflects Nebuchadnezzar's conquest of Judah, then the items of YHWH's temple in Jerusalem were taken in 586 b.c. to the temple of Marduk in Babylon and put on display (note, II Kgs. 24:13; 25:15; Dan. 5:2).

It is surprising that "temples" (BDB 228) is plural. Possibly the Babylonians gave some of the temple treasures to the other national armies who were part of the Babylonian army (e.g., Edom spoken of in Obadiah).

The other option is to see the Hebrew word "temples" as referring to "palaces" (cf. Isa. 13:22; Hosea 8:14; Amos 8:3).

3:6 "sold the sons of Judah and Jerusalem to the Greeks" Amos 1:6-9 speaks of the slave trade of Gaza and Tyre. The mention of the term "Greeks" has caused concern for many commentators related to the date of Joel: (l) some say that it is a metaphor for far-off peoples and (2) others assert that it refers to the nation of Greece (cf. Gen. 10:2, 4). See Gleason Archer, Encyclopedia of Bible Difficulties, p. 296.

3:7 This verse is reminiscent of v. 4. Two Hiphil verbals describe YHWH's action:

1. one in deliverance, "I am going to arouse them (Israelites sold as slaves)," BDB 734, KB 802, Hiphil participle

2. one in judgment, "I will return your recompense on your head," BDB 996, KB 1427, Hiphil perfect

Again we see the common theological theme of role reversal (cf. v. 8)!

3:8 "Also I will sell your sons and your daughters" God gives to them what they gave to others. We learn from history that the city of Sidon was captured and sold into slavery by Antiochus III in 345 b.c. We also learn that the cities of Tyre and Gaza were captured and sold into slavery by Alexander II, "the Great," in 332 b.c. The Judeans were sold to a power to the northwest, but the sea people would be sold to a power of the southeastern desert, the Sabeans (BDB 985).

▣ "the Sabeans" This refers to Arab traders who controlled the eastern trade routes until they were overthrown by the Mineans who became the dominant power in southern Arabia around the 400's b.c. The Queen of Sheba was a member of this tribal identity (cf. Ps. 72:10 Jer. 6:20 and Ezek. 27:22).

NASB (UPDATED) TEXT:3:9-17
⁹Proclaim this among the nations:
Prepare a war; rouse the mighty men!
Let all the soldiers draw near, let them come up!
¹⁰Beat your plowshares into swords
And your pruning hooks into spears;
Let the weak say, "I am a mighty man."
¹¹Hasten and come, all you surrounding nations,
And gather yourselves there.
Bring down, O Lord, Your mighty ones.
¹²Let the nations be aroused
And come up to the valley of Jehoshaphat,
For there I will sit to judge
All the surrounding nations.
¹³Put in the sickle, for the harvest is ripe.
Come, tread, for the wine press is full;
The vats overflow, for their wickedness is great.
¹⁴Multitudes, multitudes in the valley of decision!
For the day of the Lord is near in the valley of decision.
¹⁵The sun and moon grow dark
And the stars lose their brightness.
¹⁶The Lord roars from Zion
And utters His voice from Jerusalem,
And the heavens and the earth tremble.
But the Lord is a refuge for His people
And a stronghold to the sons of Israel.
¹⁷Then you will know that I am the Lord your God,
Dwelling in Zion, My holy mountain.
So Jerusalem will be holy,
And strangers will pass through it no more.

3:9-13 A final end-time attack of the kingdoms of this world against the kingdom of our God and His Christ is mentioned over and over again in Scripture (cf. Isa. 8:9, 14; 17:12-14; Ezek. 38-39; Zech. 12-14; Rev. 16:14-16; 19:17-19).

This call to arms has several commands:

1. "proclaim this among the nations," v. 9, BDB 894, KB 1128, Qal imperative, cf. Isa. 40:6; Amos 3:6

2. "prepare a war" (i.e., "consecrate," cf. 1:14; 2:15), v. 9, BDB 872, KB 1073, Piel imperative, cf. Josh. 7:13; Jer. 6:4; 22:7; 51:27-28

3. "rouse the mighty men." v. 9, BDB 734, KB 802, Hiphil imperative, cf. Isa. 41:2,25; Jer. 50:9; 51:1

4. "Let all the soldiers draw near," v. 9, BDB 620, KB 670, Qal imperfect used in a jussive sense, cf. Jer. 46:3

5. "Let them come up," v. 9, BDB 748, KB 828, Qal imperfect used in a jussive sense, cf. Isa. 7:6; 36:10; Jer. 48:18

6. "Beat your plowshares into swords," v. 10, BDB 510, KB 507, Qal imperative, usually the opposite, Isa. 2:4; Mic. 4:3

7. "Let the weak say," v. 10, BDB 55, KB 65, Qal imperfect used in a jussive sense

8. "Hasten" (i.e., "lend aid"), v. 11, BDB 736, KB 804, Qal imperative, found only here in the OT

9. "Come," v. 11, BDB 97, KB 112, Qal imperative (used in sense of "come and join with")

10. "gather yourselves there," the MT has a Niphal perfect (BDB 867, KB 1062), but it could also be a Niphal imperative, which would match the series of imperatives in 9:9-13

11. "Bring down," v. 11, BDB 639, KB 692, Hiphil imperative, the Hiphil is found only here and refers to YHWH's mighty army, cf. Isa. 13:3

12. "Let the nations be aroused," v. 12, BDB 734, KB 802, Niphal imperfect used in a jussive sense, similar to v. 9

13. "Come up," v. 12, BDB 748, KB 828, same as v. 9

14. "Put in the sickle," v. 13, BDB 1018, KB 1511, Qal imperative (i.e., the harvest of judgment is ripe, cf. Jer. 51:33)

15. "Come," v. 13, BDB 97, KB 112, Qal imperative, cf. v. 11, used of YHWH coming down in judgment ("day of the Lord," vv. 12-14)

16. "tread" (i.e., "come down"), v. 13, BDB 432, KB 434, Qal imperative (or possibly from BDB 921, KB 1190 I) used of YHWH coming down in judgment ("day of the Lord," vv. 12-14)

3:10 "Beat your plowshares into swords, and your pruning hooks into spears" This is exactly the opposite of the eschatological peace which was promised in Isa. 2:4 and Micah 4:3. Violence precedes peace (cf. Matthew 24; Luke 21; Mark 13).

▣ "Let the weak say, 'I am a mighty man,'" In context this refers to agricultural workers who are now called on to be soldiers (opposite of Deut. 20:8). This shows the all-out military effort of the kingdoms of this world. In Zech. 12:8 this same metaphor is used, but of the people of God.

3:11 "Bring down, O Lord, Thy mighty ones" This may refer to the invisible angelic army of God in II Kgs. 6:16, 17; Zech. 14:5, (cf. NIDOTTE, vol. 1, pp. 811-812). Other allusions to God's army of angels are found in Deut. 33:2, 3; Matt. 16:27; 25:31; Mark 8:38; II Thess. 1:7; and Rev. 19:14. However, because of Isa. 13:3 it may refer to human armies (i.e., Cyrus, cf. Isa. 44:28-45:7) used by YHWH.

3:13-14 There are three agricultural metaphors used to describe God's judgment: (l) the sickle (BDB 618); (2) treading grapes (BDB 432); and (3) "to drag over a threshing floor" which is the etymological background for the term "decision" (BDB 358) used in verse 14 (twice). The sickle is mentioned in Isa. 63:1-6, while the treading of the grapes is mentioned of judgment in Micah 4:12-13. Both metaphors are mentioned in Rev. 14:15,18,20.

3:13 "the vats overflow" The parallelism clearly shows this is a metaphor of evil:

1. the wine press is full

2. the vats overflow

3. their wickedness is great

This same verb (BDB 1003 II, KB 1448, Hiphil perfect) is used in 2:24 to describe YHWH's restoration of covenant blessing (cf. Deuteronomy 28), but here to describe the extent of the evil of the nations! The nations reap judgment, but the covenant people reap blessing (cf. 3:18-21).

3:14 "Multitudes, multitudes" This large army is described in Isa. 34:2-8.

▣ "For the day of the Lord is near" The time element is the crucial question. It can be explained in light of prophetic literature taking a current event (i.e., locust plague, cf. 1:15) and projecting it into the future (end-time battle between the nations and the nation of God, cf. 2:1; 3:14). For a good discussion, see Hard Sayings of the Bible, pp. 327-328.

▣ "the valley of decision" This is possibly the valley mentioned in Zech. 14:4.

3:15 "The sun and moon grow dark" This is apocalyptic language to describe God's coming to His creation (cf. 2:10, 31; Isa. 13:10; Jer. 4:23; Ezek. 32:8; Zech. 14:6). The permanent creation is permanent no longer. Time is no more!

▣ "the stars lose their brightness" This verb (BDB 62, KB 74, Qal perfect) is used both here and in 2:10 in a context that demands diminishing, yet the word is not ordinarily used in this sense. It usually refers to gathering at harvest time or YHWH gathering His people back to Palestine.

Here apparently it has the connotation of "taking away" (i.e., harvesting) the light of the stars to match the darkening of the sun and moon.

3:16 "The Lord roars from Zion" Since I hold to a late post-exilic date, I believe that Joel quotes Amos (cf. Amos 1:2; also note Jer. 25:31).

NASB"the heavens and the earth tremble"
NKJV"the heavens and the earth will shake"
NRSV"the heavens and the earth shake"
TEV, NJB"earth and sky tremble"

Heavens and earth are the two inclusive objects of Elohim's creation in Gen. 1:1. Therefore, they are the two oldest and most permanent aspects of creation.

Their trembling is noted in 2:10. It occurs

1. at YHWH coming to Mt. Sinai, Exod. 19:18; Ps. 68:8

2. at YHWH coming from Seir, Jdgs. 5:4

3. at YHWH's anger, II Sam. 22:8-9; Isa. 13:13; Jer. 51:29

4. at YHWH's eschatological coming, Joel 2:10; 3:16; Haggai 2:6 (also note Hab. 3:6)

The "trembling" (BDB 950, KB 1271, Qal perfect) in the NT denotes the New Age, New Kingdom, New People that are not to be shaken (cf. Heb. 12:26-28; Isa. 54:10).

▣ "But the Lord is a refuge for His people" This term "refuge" (BDB 340, KB 337) is used often of the safety to be found in YHWH.

1. the verb, II Sam. 22:3; Ps. 2:12; 5:11; 7:1; 11:1; 16:1; 18:2; 25:20; 31:1,19; 34:8,22; 37:40; 57:1; 64:10; 71:1; 118:8,9; 141:8; 144:2; Isa. 57:13

2. the noun, Ps. 14:6; 46:1; 61:4; 62:7,8; 71:7; 73:28: 91:2,9; 142:5; Pro. 14:26; Isa. 4:6; 25:4; 32:2; Jer. 17:17

For me, Ps. 18:1-3 and 91:1-4 are the best series of metaphors describing YHWH's protection and care to those who know Him and trust Him and obey Him!

▣ "And a stronghold to the sons of Israel" This is another wonderful metaphor of God's protection (BDB 731). "Refuge" and "stronghold" are both found in Ps. 31:2,5; 37:39,40; Isa. 25:4; Nahum 1:7. It is also found in Ps. 27:1; 28:8; 43:2; 52:7; Isa. 17:10; 27:5; Jer. 16:19. Our strength and protection are in YHWH and in Him alone!

3:17 "Then you will know that I am the Lord your God" This emphasizes the personal relationship involved in the Covenant between YHWH and His people (see note at 2:27). This emphasis on personal relationship in the word "know" (BDB 393, KB 390, Qal perfect) can be seen in Gen. 4:1 and Jer. 1:5.

The term "Lord" is YHWH (BDB 217); the term translated "God" is Elohim (BDB 43). These names hold theological significance. See Special Topic: The Names for Deity at Obadiah 1.

▣ "Zion My holy mountain
So Jerusalem will be holy" Notice the parallelism: (1) Zion = Jerusalem and (2) holy mountain = temple (Mt. Moriah). Jerusalem is holy because of the personal presence of YHWH. His temple (esp. the Ark of the Covenant) is the special place where heaven and earth meet. YHWH symbolically dwelt between the wings of the Cherubim on the lid (mercy seat) of the Ark. Heaven was His dwelling place, but the Ark was His footstool.

▣ "And strangers will pass through it no more" This is an emphasis on no more military invasions (cf. Isa. 52:1; Nahum 1:15; Zech. 9:8; 1 Peter 1:4).

NASB (UPDATED) TEXT:3:18-21
¹⁸And in that day
The mountains will drip with sweet wine,
And the hills will flow with milk,
And all the brooks of Judah will flow with water;
And a spring will go out from the house of the Lord
To water the valley of Shittim.
¹⁹Egypt will become a waste,
And Edom will become a desolate wilderness,
Because of the violence done to the sons of Judah,
In whose land they have shed innocent blood.
²⁰But Judah will be inhabited forever
And Jerusalem for all generations.
²¹And I will avenge their blood which I have not avenged,
For the Lord dwells in Zion.

3:18 "it will come about in that day" This metaphor of a special "day" dominates Joel. In 1:1-2:17 it is a day of invasion and destruction because of Israel's sin, but in 2:28-3:21 it becomes a day of renewal and restoration. This fluctuation illustrates that the coming of YHWH can be for judgment or blessing. Believers' lifestyle faith determines which one! YHWH wants a holy people to reflect His character to the world. In the end-time this redemptive purpose will be fulfilled and God's people will be changed and prepared for an eternal fellowship with the one and only creator, redeemer, covenant-making God!

▣ "the mountains will drip with sweet wine" This end-time restoration is also seen in Isaiah 35; Amos 9:13-15; and Ezekiel 47. On "sweet wine," see Special Topic at 2:5.

▣ "And all the brooks of Judah will flow with water" There will be seasonal and abundant rain (cf. 2:23), which is the opposite of chapter 1.

▣ "And a spring will go out from the house of the Lord" This is a common eschatological motif (cf. Ps. 46:4; 65:9-13; Ezek. 47:1-12; Zech. 14:8; Rev. 22:1, 2). Water is a sign of the blessings and presence of God (e.g., Ps. 36:5-9; Isa. 12:3).

▣ "To water the valley of Shittim" This means "wadi of Acacias" (BDB 1008). Shittim is a place name, but it is on the eastern side of the Jordan River opposite Jericho and, therefore, cannot be the focus of this passage. Therefore, this is another metaphor of agricultural abundance; even the deserts will be well watered and bloom!

3:19 "Egypt. . .Edom will become a desolate wilderness" There has been much discussion as to whether this was to have been fulfilled historically or if these countries are simply traditional enemies used in an eschatological end-time sense (God's people blessed, unbelievers cursed). It is my opinion that they are traditional enemies used in a symbolic way.

The specific mention of Edom, a much smaller nation than Egypt, probably relates directly to Obadiah (esp. v. 10).

3:20 "Judah will be inhabited forever, and Jerusalem for all generations" This has not been fulfilled historically, which seems to make it eschatological (i.e., Amos 9:15). There is some wonderment today whether the current state of Israel is God's fulfillment of ancient prophecy. I must admit that I have some doubts. However, God uses who and what He wants to accomplish His redemptive purposes!

My doubts about the modern state of Israel being the fulfillment of OT national prophecies are:

1. The modern state of Israel is made up mostly of proselyte Jews, not ethnic Jews (i.e., Russian and European Jews are from the European Kahzar conversion in the Middle Ages (740 a.d.). Therefore, the promises to Abraham and his seed of Genesis 12, 15, 17 cannot be racial, but must be a faith issue (cf. Rom. 2:28-29).

2. The OT covenantal promises are made to a believing, faithful remnant. They are conditional promises! If the NT is God's revelation and Jesus is God's Messiah, then modern Israel is not believing Israel (e.g., Zech. 12:10; Romans 9-11; Galatians 3). See Special Topic: OT Covenant Promises Seem So Different From NT Covenant Promises at 2:28-32.

3:21

NASB"And I will avenge their blood which I have not avenged"
NKJV"For I will acquit them of bloodguilt, whom I had not acquitted"
NRSV"I will avenge their blood, and I will not clear the guilty"
TEV"I will avenge those who were killed, I will not spare the guilty"
NJB"I shall avenge their blood and let none go unpunished"
LXX"I will make inquisition for their blood, and will by no means leave it unavenged"
Peshitta"For I will avenge their blood, and I will not absolve the offenders"
REB"I shall avenge their blood, the blood I have not yet avenged"
JPSOA"Thus I will treat as innocent blood which I have not treated as innocent"

This is a very difficult verse to translate (cf. The Bible in Twenty-six Translations for a multiplicity of English translations of this ambiguous Hebrew phrase).

The MT Hebrew text has the verb (BDB 667, KB 720, Piel perfect) meaning

1. "hold innocent" or "acquit," cf. Job 9:28; 10:14; Ps. 19:13

2. "leave unpunished," cf. Exod. 20:7; Deut. 5:11; Jer. 30:11; 46:28

Some translations prefer (BDB 667, KB 721) the meaning "avenge," cf. II Kgs. 9:7; Jer. 51:36. In context, the "shed innocent blood" of v. 19 must relate to v. 21. Either the Israelites will be forgiven or the invading armies will be held accountable. Whichever it is, Israel is restored and established!

▣ "For the Lord dwells in Zion" (cf. 2:27). The term "dwells" (BDB 1014, KB 1496, Qal active participle) is from the same root as Shekinah. God dwelling with His people is the emphasis of Genesis 1 and also Rev. 21:3 (also note Isa. 7:14; Matt. 1:23; John 14:23).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Has this restoration already occurred or is it future?

2. Is this restoration referring to racial Jews only, or is the Church somehow included?

3. When, where and how will the end-time battle occur?

4. Why has there been so much disagreement and controversy over this subject?

Passage:

Introduction to Haggai

I. NAME OF THE BOOK

A. Named after its preacher.

B. His name means "Festival" (BDB 291). The yod or "I" at the end may be an abbreviation for YHWH; if so it could mean "festival of YHWH" (BDB 291, cf. I Chr. 6:30) or the pronoun "my," which would also refer to YHWH.

II. CANONIZATION

A. This book is part of the "latter prophets" (Ecclesiasticus 49:10).

B. It is part of "the Twelve," a grouping of minor prophets (Baba Bathra 14b):

1. like Isaiah, Jeremiah and Ezekiel, they fit on one scroll

2. they represent the twelve tribes or the symbolic number of organization

3. they reflect traditional view of the books chronology

C. The order of "the Twelve," or Minor Prophets, has been linked by many scholars to a chronological sequence. It is obvious that Haggai and Zechariah are paired historically.

III. GENRE

A. This is a series of four sermons (1:13).

B. It is not poetic. It is summarized sermons.

IV. AUTHORSHIP

A. Haggai is mentioned in Ezra 5:1; 6:14 and Zech. 8:9, where he is linked with Zechariah. He was probably a returnee from exile.

B. He is also mentioned in two non-canonical books, I Esdras 6:1; 7:3; II Esdras 1:40; and quoted in another, Ecclesiasticus 49:11 (cf. Haggai 2:23).

C. Jerome (4th century a.d.) says that he was a priest, but this is a misunderstanding derived from 2:10-19.

D. The Modern commentators Ewald and Pusey suggest that 2:3 implies that he saw Solomon's Temple, which would make him 70 or 80 years old at the time of writing (i.e. 520 b.c.).

E. Cyril of Alexandria (5th century a.d.) mentions a general opinion in his day that he was an angel. This is from a misunderstanding of the Hebrew term "messenger" in 1:13.

F. The Septuagint attributes several Psalms (cf. 112, 126, 127, 137, 146-149) to Haggai and Zechariah.

G. All of Haggai's four sermons are recorded in the third person which implies

1. a common literary technique

2. a scribe or editor

V. DATE

A. Haggai was a post-exilic prophet along with Zechariah, his contemporary.

B. The book is dated from the first day of the sixth month (1:1) until the twenty-fourth day of the ninth month (2:10,20) of the second year of Darius I Hystaspes (521-486 b.c.). Therefore, the date is 520 b.c. This was four years before the second Temple was finished in 516 b.c., and fulfills the prophecy of Jeremiah (cf. Jer. 25:11-13; 29:10) regarding the seventy years of exile which began in 586 b.c.

VI. CHRONOLOGY OF THE PERIOD (taken from The Minor Prophets by Dr. Theo Laetsch, published by Concordia, p. 385.)

Darius' Regnal Year	Year b.c.	Month	Day	Text	Content
2	520	6 Aug/Sept/Oct	1	Hag. 1:1-11	Haggai rouses the people into activity
			24	Hag. 1:12-15	The people begin to build
		7 Oct/Nov	1	Hag. 2:1-9	The latter glory of God's temple
		8 Nov/Dec	?	Zech. 1:1-6	Zechariah begins to prophesy
		9 Dec/Jan	24	Hag. 2:10-19	God will begin to bless
				Hag. 2:20-23	Messiah's kingdom established after overthrow of world powers
	519	11 Feb/Mar	24	Zech. 1:7-6:8	Zechariah's night vision
				Zech. 6:9-15	The crowning of Joshua pre-figuring the Messiah's priesthood
4	518	9 Dec/Jan	4	Zech. 7, 8	Repentance urged; blessing promised
6	516	12 Mar/Apr	3	Ezra 6:15	Dedication of Temple
		?		Zech. 9-14	After dedication of Temple

VII. LITERARY UNITS — They can be outlined by the prophet's sermons.

A. First Sermon, 1:1-11: Rebuild the Temple!

B. The leaders and people respond: 1:12-15

C. Second Sermon, 2:1-9: The Temple size is not the issue!

D. Third Sermon, 2:10-19: God's blessings will flow if the people obey and rebuild the Temple

E. Fourth Sermon, 2:20-23: The Universal Reign of the Messiah foreshadowed in Zerubbabel.

VIII. MAIN TRUTHS

A. The book focuses on the rebuilding of the Second Temple which had been neglected for several years

1. cf. Ezra 5:16 (1st year - under Sheshbazzar)

2. Ezra 3:8-13 (2nd year - under Zerubbabel)

B. God's promises of immediate physical blessings and future Messianic blessings are linked to the rebuilding of the Temple (i.e., restoration of Mosaic Covenant, which Haggai alludes to several times, cf. 1:6; 2:17).

C. The size and majesty of the Temple was not the issue. God's presence (a theme started in Genesis, Exodus and emphasized in Joshua and Judges) which it symbolized was the true glory!

Biblical Topics:

Passage:

SPECIAL TOPIC: THE FEASTS OF ISRAEL

Haggai 1

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

NASB	NKJV	NRSV	TEV	NJB
Haggai Begins Temple Building	The Command to Build God's House	Because the People Have Neglected the Temple, God Has Punished Them	The LORD's Command to Rebuild The Temple	The Summons to Rebuild the Temple
1:1-6	1:1-11	1:1-6	1:1-8	1:1-11
1:7-11		1:7-11
			1:9-11
	The People's Obedience		The People Obey the LORD's Command
1:12-15	1:12-15	1:12-15a	1:12-15	1:12-15a

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:1:1-6
¹In the second year of Darius the king, on the first day of the sixth month, the word of the Lord came by the prophet Haggai to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, saying, ²"Thus says the Lord of hosts, 'This people says, "The time has not come, even the time for the house of the Lord to be rebuilt."'" ³Then the word of the Lord came by Haggai the prophet, saying, ⁴"Is it time for you yourselves to dwell in your paneled houses while this house lies desolate?" ⁵Now therefore, thus says the Lord of hosts, "Consider your ways! ⁶You have sown much, but harvest little; you eat, but there is not enough to be satisfied; you drink, but there is not enough to become drunk; you put on clothing, but no one is warm enough; and he who earns, earns wages to put into a purse with holes."

1:1 "In the second year of Darius the king" Darius I Hystaspes claimed the throne of Persia after the suicide of Cambyses II, the son of Cyrus II (522 b.c.). Cambyses killed himself because of the revolt of an imposter from Egypt (Gaumata). Darius, the son of Cambyses' general, was with the army when this occurred. He reigned from 522-486 b.c. From all documents we learn that he was friendly to the Jews and an effective ruler. The second year is assumed by most modern scholars to be 520 b.c. See Appendix Four: A Brief Historical Survey of the Powers of Mesopotamia.

▣ "on the first day of the sixth month" Haggai is very specific in his dating of his four separate prophecies. It is interesting to note that this first prophecy occurred on the festival of a new moon (cf. Num. 10:10; 28:11-15; I Sam. 20:5; II Kgs. 4:23; Ezra 3:5; Isa. 1:13-14; Ezek. 46:1,3,6; Hos. 1:13; Amos 8:5; Col. 2:16). See Special Topics below.

SPECIAL TOPIC: Ancient near Eastern Calendars

▣ "prophet" See Appendix One: Introduction to OT Prophecy.

▣ "Haggai" See Introduction, Authorship.

▣ "Zerubbabel the son of Shealtiel" Zerubbabel is a Babylonian name which means "born in Babylon" (BDB 279). He is called the son of Shealtiel in Ezra and Nehemiah and in Matt. 1:12 and Luke 3:27. However, in I Chr. 3:19 his father is listed as Shealtiel's brother. This can possibly be explained by adoption or Levirite marriage. Zerubbabel was in the line of David. Historical evidence seems to imply that he was the nephew of Sheshbazzar (see fuller notes at Ezra 1:8; 5:14-16). Both were of the royal line of David (cf. II Kings 24, grandson of Jehoiachin).

▣ "governor of Judah" This term (BDB 808, cf. Mal. 1:8; Nah. 2:7,9) seems to mean a ruler of one of the many provinces of the satrap or district called "the province beyond the river."

▣ "Joshua the son of Jehozadak, the high priest" Joshua was the grandson of Seraiah, the high priest who was killed when Jerusalem fell in 586 b.c. (cf. II Kgs. 25:10-21; I Chr. 6:14). He was of the family of Zadok, the family of priests which David put in authority in the Temple. The name "Joshua" is the same Hebrew word as "Jesus," which means "YHWH saves" or "Salvation is from YHWH" (BDB 221).

▣ "saying" Since Haggai consists in a series of sermons this verb (BDB 55, KB 65) appears often in the book:

1. Qal infinitive construct, 1:1,2,3,13; 2:1,2,10,21

2. Qal perfect, 1:1,2,7; 2:6,7,9,11

3. Qal imperfect, 1:13; 2:12,13(twice),14

4. Qal imperative, 2:2,21

Speaking was the mechanism of creation (cf. Genesis 1). Speaking is part of the image of God (cf. Gen. 1:26-27). It forms the basis for interpersonal relationships. YHWH is not like the lifeless idols that do not speak. He is the God of revelation. He seeks fellowship. He desires communication, which is always a two-way street. He initiates and expects an appropriate response!

1:2

NASB, NKJV,
NRSV"the Lord of hosts"
TEV, NIV"the LordAlmighty"
NJB"Yahweh Sabaoth"
NET"The sovereign Lord"

This is a very common post-exilic title. It is used 285 times in all the prophets. It is used in this book in 1:1,5,7,9,14; 2:4,5,7,8,9,11,23. The term "hosts" reflects the military term that means "captain of the armies of heaven" (see SPECIAL TOPIC: NAMES FOR DEITY at Obad. v. 1). It is a title which depicts YHWH in control of all history.

▣ "This people says" This phrase is used in a derogatory sense in Isa. 6:9,10; 8:6; 28:11,14. Here it reflects an excuse that the people were giving, either verbally or by their inactivity, for not rebuilding the Temple. There had been an 18-year lapse since the setting of the foundation by Sheshbazzar (cf. Ezra 5:16). The work continued under Zerubbabel (cf. Ezra 3: 8-13), but for some reason, either political pressure from the surrounding nations or the apathy of the Jewish people, work on the Temple had come to a standstill.

1:4 "Is it time for you yourselves to dwell in your paneled houses while this house lies desolate" The verb "panel" (BDB 706, KB 764, Qal passive participle) originally meant to "overlay a wall with some type of material." Often it is used in the OT for the overlay of expensive material (cf. I Kgs. 7:3,7; Jer. 22:14). The implication is that they had built extravagant houses for themselves (i.e., personal prosperity) while the Lord's house lay in ruins.

1:5 "Consider your ways" Literally this is "put your heart on your roads" (BDB 962, KB 1321, Qal imperative, also in v. 7; 2:15,18). They were urged to check their personal and collective motives for the inactivity in rebuilding the national Temple.

1:6 Haggai asserts that the poor harvest was directly related to their lack of honoring YHWH in their failure to finish the Temple, which was the cultic center of the national life of the chosen people. YHWH's covenant with Israel had both benefits and responsibilities (i.e., cursings and blessings, cf. Deuteronomy 27-29). This verse is a series of sharp contrasts (cf. NKJV) made up of eight infinitives (two Hiphil infinitives , three Qal infinitive absolutes and three Qal infinitive constructs).

NASB (UPDATED) TEXT:1:7-11
⁷Thus says the Lord of hosts, "Consider your ways! ⁸Go up to the mountains, bring wood and rebuild the temple, that I may be pleased with it and be glorified," says the Lord. ⁹" You look for much, but behold, it comes to little; when you bring it home, I blow it away. Why?" declares the Lord of hosts, "Because of My house which lies desolate, while each of you runs to his own house. ¹⁰Therefore, because of you the sky has withheld its dew and the earth has withheld its produce. ¹¹I called for a drought on the land, on the mountains, on the grain, on the new wine, on the oil, on what the ground produces, on men, on cattle, and on all the labor of your hands."

1:7 See note at v. 5.

1:8 "Go up to the mountains" There is a series of three imperatives which implores the people to begin the work immediately. Commands to the people:

1. "go up," BDB 748, KB 828, Qal imperative

2. "bring wood," BDB 97, KB 112, Hiphil perfect, but in context it is used as a command

3. "rebuild," BDB 124, KB 139, Qal imperative

God's emphatic affirmations:

1. "that I may be pleased," BDB 953, KB 1280, Qal imperfect

2. there is a possible manuscript variation:

a. the MT has BDB 457, KB 455, Niphal imperfect, first person singular (Kethib)

b. the MT editors suggest, BDB 457, KB 455, Niphal cohortative, first person singular (Qere) to match #1

The mountains referred to may be related to the king's forest mentioned in Neh. 2:8; they are probably not the mountains of Lebanon, which would have been prohibitive because of the extreme cost of transporting the timber.

NASB, NKJV"be glorified"
NRSV"be honored"
TEV"be worshiped"
NJB"manifest My glory there"

This verb (see above) implies that the restored worship at the central shrine would honor (cf. NIDOTTE, vol. 2, pp. 577-587) YHWH. It would visibly demonstrate the restoration of the Covenant God with His covenant community.

See Special Topic following.

SPECIAL TOPIC: GLORY (DOXA)

1:9-11 Verses 9-11 refer to the prophecy of v. 6. Human effort cannot bring prosperity (cf. Deut. 8:11-20). Human inaction did result in divine inaction (i.e., the regular cycles of nature ceased)!

This theology is directly related to the covenant curses and blessings of Deuteronomy 27-28! Israel is uniquely bound to covenant obedience to YHWH.

1:9 "I blew it away" This verb (BDB 655, KB 708, Qal perfect) has both positive (i.e., Gen. 2:7) and negative connotations (i.e., Isa. 40:7; Ezek. 22:21). God's activity in the OT is accomplished by means of His Spirit (i.e., wind, breath). Post-exilic Israel's agricultural problems were not a natural cycle, but a divine displeasure!

1:10 Note the personification of physical creation! It is controlled by YHWH ("withheld," BDB 476, KB 475, Qal perfect, twice).

1:11 "the grain, on the new wine, on the oil" These were the staple goods of the Palestinian economy (cf. Deut. 11:14; Hos. 2:8, 22). YHWH's lack of blessing is directly related to the cursing-and-blessing formula found in Deuteronomy 27 and 28 (esp. 28:51; Joel 1:10). God would continue to withhold His blessing until they honored Him, at which point He would bless them. In the OT YHWH often uses nature to confront or bless His people (cf. 2:10-19).

NASB (UPDATED) TEXT:1:12-15
¹²Then Zerubbabel the son of Shealtiel, and Joshua the son of Jehozadak, the high priest, with all the remnant of the people, obeyed the voice of the Lord their God and the words of Haggai the prophet, as the Lord their God had sent him. And the people showed reverence for the Lord. ¹³Then Haggai, the messenger of the Lord, spoke by the commission of the Lord to the people saying, "'I am with you,' declares the Lord." ¹⁴So the Lord stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of the Lord of hosts, their God, ¹⁵on the twenty-fourth day of the sixth month in the second year of Darius the king.

1:12 "Zerubbabel" See note at 1:1.

▣ "Joshua" See note at 1:1.

NASB, NKJV,
NRSV"obeyed"
TEV"did"
NJB"paid attention"

This is literally "heard" (BDB 1033, KB 1570, Qal imperfect) with the added connotation of "to hear so as to do." They acted on YHWH's message through Haggai.

▣ "And the people showed reverence for the Lord" Notice that the people had to first respond (i.e., "obey," lit. "hear," BDB 1033, KB 1570, Qal imperfect and "fear," BDB 431, KB 432, Qal imperfect) to YHWH in faith and then YHWH blessed them with His presence (cf. II Chr. 15:2; 20:17). There is a balance in the Bible between human effort and God's undeserved blessing (cf. Phil. 2:12-13).

1:13 Notice the introductory phrase by which the author asserts that YHWH spoke a message to him, which he is passing on in first person. The exact mechanism of the inspiration is not revealed, but that it was a message from God is emphatically stated. The Bible is either a revelation from God or it is a fraud!

▣ "I am with you, declares the Lord" The phrase "I am" is a form of YHWH, the covenant name for God, from Exod. 3:14 (see Special Topic: Names for Deity at Obad. v. 1). The great affirmation of God's presence with them was an answer to the years that the glory had not been there (cf. Ezek. 10:19-20). These people desperately needed to hear that God had renewed the covenant (i.e., Gen. 26:3,24; 28:15; 31:3; Isa. 41:10; 43:2,5; Jer. 1:8,19; 15:20; 30:11; 42:11; 46:28) and that His glory had returned to His people.

1:14 "So the Lord stirred up the spirit of Zerubbabel" As YHWH instigated the revelation to Haggai, so too, He worked (i.e., "stirred up" or "awakened," BDB 734, KB 802, Hiphil imperfect) in the life of the returning Judean prince, as He did so with many others:

1. Deborah, Jdgs. 5:12

2. Barak, Jdgs. 5:12

3. Pul, King of Assyria, I Chr. 5:26

4. Cyrus, King of Persia, II Chr. 36:22; Ezra 1:1,5; Isa. 13:17; 41:2; 45:13

5. Persian king, Dan. 11:1

6. eschatological army, Joel 3:7,9,12

7. sons of Zion against sons of Greece, Zech. 9:13

8. kings against YHWH's Messiah, Zech. 13:7

YHWH is in control of history for His redemptive purposes!

▣ "spirit" The Hebrew term (BDB 924) here means "the person of." The NT Special Topic below reflects the Hebrew term's usage. See Special Topic following.

SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NT

▣ "all the remnant" This term (BDB 984, cf. v. 12) has important theological significance in some texts, but here it refers to all of those who returned to Palestine from Babylonian exile.

SPECIAL TOPIC: THE REMNANT, THREE SENSES

▣ "the Lord of hosts" See Special Topic at Obadiah verse 1.

1:15 Many have assumed a wrong date in v. 15, but this is possibly related to the length of time (approximately 3½ months) it took to gather the materials for the beginning of construction. The NRSV, JPSOA, and NJB see v. 15b as starting a new literary unit.

Passage:

Haggai 2

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Builders Encouraged	The Coming Glory of God's House	The New Temple To Be More Splendid than the Old	The Splendor of the New Temple	The Future Glory of the Temple
		1:15b-2:9
2:1-9	2:1-5		2:1-5	2:1-9
	2:6-9		2:6-9
	The People Are Defiled	The Offering Made By a Defiled People Is Unclean	The Prophet Consults the Priests	Haggai Consults the Priests
2:10-19	2:10-14	2:10-14	2:10-12a	2:10-14
			2:12b
			2:13a
			2:13b
			2:14
	Promised Blessing	When the Foundation of the Temple Is Laid, God Will Bless This Needy, Obedient People	The Lord Promises His Blessings	A Promise of Agricultural Prosperity
	2:15-19	2:15-19	2:15-19	2:15-19a
				2:19b
	Zerubbabel Chosen As A Signet	When the LORD Establishes the Kingdom, Zerubbabel Will Be the Messiah	The LORD's Promise to Zerubbabel	The Promise to Zerubbabel
2:20-23	2:20-23	2:20-23	2:20-23	2:20-23

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:2:1-9
¹On the twenty-first of the seventh month, the word of the Lord came by Haggai the prophet saying, ²"Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to the remnant of the people saying, ³'Who is left among you who saw this temple in its former glory? And how do you see it now? Does it not seem to you like nothing in comparison? ⁴But now take courage, Zerubbabel,' declares the Lord, 'take courage also, Joshua son of Jehozadak, the high priest, and all you people of the land take courage,' declares the Lord, 'and work; for I am with you,' declares the Lord of hosts. ⁵'As for the promise which I made you when you came out of Egypt, My Spirit is abiding in your midst; do not fear!' ⁶For thus says the Lord of hosts, 'Once more in a little while, I am going to shake the heavens and the earth, the sea also and the dry land. ⁷I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house with glory,' says the Lord of hosts. ⁸'The silver is Mine and the gold is Mine,' declares the Lord of hosts. ⁹'The latter glory of this house will be greater than the former,' says the Lord of hosts, 'and in this place I will give peace,' declares the Lord of hosts.'"

2:1 "On the twenty-first of the seventh month" This was on the seventh day of the eight-day Feast of Tabernacles (cf. Lev. 23:39-42, when Haggai spoke to the people concerning the blessings of God).

▣ "by Haggai" The Hebrew text has "by the hand of Haggai" (BDB 388 construct BDB 291). This can be seen in two ways:

1. a common idiomatic usage of "through someone" (i.e., 1:1,3)

2. a written, as well as spoken, message

In light of the wide semantic usage of "hand," #1 seems best.

2:2 "Speak now" This is a Qal imperative. See note at 1:1.

▣ "Zerubbabel" See note at 1:1.

▣ "Joshua" See note at 1:1.

▣ "remnant" See note at 1:14.

2:3 Notice verse 3 has three rhetorical questions (so common in post-exilic prophets).

▣ "'Who is left among you who saw this Temple in its former glory'" Many have assumed that Haggai saw the Temple before its destruction (i.e., 586 b.c. by Nebuchadnezzar's army). If so, he was a very elderly man at this time (i.e., exile lasted 70 years, cf. Jer. 25:11-12; 29:10. This is one of the more literal usages of the number 70, 586 b.c.-516 b.c.). However, this may simply refer to the elders of the community who had seen the former Temple and were growing more discouraged (cf. Ezra 3:12).

The "former glory" may refer to Ezek. 10:19-20, where there is an explanation of the glory of YHWH leaving the Temple and moving east with the exiles. If so, the old men were discouraged because the Shekinah glory had not returned to rest on the new structure (cf. I Kgs. 8:10-12).

2:4 "take courage. . .take courage. . .take courage. . .work" This series of four Qal imperatives tries to deal with the discouragement which was developing among the post-exilic community in rebuilding the smaller Temple. God answered this attitude problem by reaffirming His presence with them (cf. the end of v. 4).

All parts of the post-exilic community are addressed (BDB 304, KB 302).

1. Zerubbabel (the civil leadership)

2. Joshua (the priestly leadership)

3. the remnant/the people of the land (this term has different connotations in different periods of Israel's history. Here it refers to all returnees).

All are called on to "work" (BDB 738, KB 889). This was a national temple! These same words were said to Solomon by David as he began the work of YHWH's temple (cf. I Chr. 28:20).

▣ "I am with you" See note at 1:13. This was YHWH's word to Moses, to Joshua, and to His people!

▣ "the Lord of hosts" See note at 1:2. This phrase occurs five times, but the wording is not exactly the same. The one found here is a concluding phrase, like vv. 8 and 9.

2:5 "As for the promise which I made you when you came out of Egypt" This sentence is not found in the Septuagint, but is seems to reflect the Sinaitic covenant (cf. Exodus 19-20). This was prophesied in Gen. 15:12-21.

The term "made" equals "cut" (BDB 503, KB 500, Qal perfect), which often refers to cutting a covenant (i.e., Gen. 15:10,17). These people desperately needed to know that God had renewed His covenant with them.

SPECIAL TOPIC: COVENANT

▣ "My Spirit is abiding in your midst" During the Exodus period God's Spirit is spoken of quite often (cf. Num. 11:17,25,29; Isa. 63:11,14). See note at 1:9 ("I blow it away") and 1:14 ("spirit of"). Here Spirit is theologically parallel to YHWH Himself (i.e., Zech. 7:12).

▣ "do not fear" The term "fear" (BDB 431, KB 432, Qal imperfect used in a jussive sense) is used often in Scripture to encourage

1. Abraham, Gen. 15:1

2. Hagar, Gen. 21:17

3. Isaac, Gen. 26:24

4. Jacob, Gen. 46:3

5. Joshua, Josh. 8:1; 10:8; 11:6

6. Gideon, Jdgs. 6:23

7. often through the Prophets to Israel (i.e., Zech. 8:13).

Often fear can result in faith (cf. Exod. 14:13,31). This phrase is a recurrent message from YHWH to Israel through Moses in Deuteronomy. An awesome respect for God opens many spiritual doors!

2:6

NASB"Once more in a little while"
NKJV"Once more (it is a little while)"
NRSV"Once again, in a little while"
TEV"Before long"
NJB"A little while now"

This is the only passage in Haggai which is quoted in the NT (cf. Heb. 12:26). The first question one would naturally ask is "when was the first time God shook the heavens and earth?"

1. creation (Genesis 1-2)

2. fall (Genesis 3)

3. exodus (Exodus 19-20)

4. a special visitation of YHWH

Number 3 is the best guess!

The second question is "what does a little while mean"? This is used several times in the OT to denote the soon-coming judgment of YHWH (cf. Ps. 37:10; Jer. 51:33; Hosea 1:4) or the cessation of His judgment (cf. Isa. 10:25; 29:17). In Prophetic and Apocalyptic literature, immediacy is always an aspect of the message. In Prophetic literature the future is determined by the present (repent or be judged). In Apocalyptic literature God's breaking into history is always just ahead, very soon. This expectancy is carried over into the NT theme of the Second Coming of Christ (cf. Rev. 1:13; 22:6). This kind of literature sees history as redemptive peaks or events that are seen in close proximity. Three books have really helped me in this area:

1. How To Read the Bible For All Its Worth by Fee and Stuart

2. Plowshares and Pruning Hooks by Sandy

3. Cracking Old Testament Codes by Sandy and Giese

Western people see literalism as a mark of biblical conservatism. The intent of the original author is the key to conservatism! The genre they chose to communicate their message is a literary contract with the reader on how to understand it (i.e. God's message).

▣ The verb "shake" (BDB 950, KB 1271) is used as a participle in v. 6 and the Hiphil perfect in v. 7. It has several possible connotations:

1. shaking in fear, cf. v. 5; Ezek. 12:18

2. shaking in an earthquake

a. apocalyptic metaphor of YHWH's approach, cf. Jdgs. 5:4; II Sam. 22:8; Ps. 68:8; Isa. 13:13; 29:6

b. metaphor of trembling at YHWH's approach, Ezek. 38:20

3. shaking as a metaphor of military invasion, cf. 2:21-22; Isa. 14:16 (chariots, Jer. 47:3)

4. sound of YHWH's portable throne chariot, cf. Ezek. 3:12-13

In this context (vv. 1-9), #2 fits best. By supernatural means YHWH will cause the nations to rebuild His temple. Chapter 2 has a Messianic theme (i.e., v. 23). The end-time activity involves the nations, both in salvation (cf. Joel) and in judgment (cf. 2:22).

2:7 "And I will shake all the nations; and they will come with the wealth of all the nations" Many rabbis (i.e., Akiba), the Vulgate, and the King James Version all translate this as a specific Messianic passage (i.e., NKJV, "they shall come to the Desire of All Nations," cf. Malachi 3:1; see Hard Sayings of the Bible, pp. 341-342). The context seems to demand that the nations (cf. Isa. 60:5,11; 61:6) will bring material wealth to the Temple to help rebuild it (i.e., the Persian kings Cyrus and Darius, and in later time, Herod the Idumean). This follows the interpretation of the Septuagint, Rabbi Kimchi, and Calvin (se Questions and Answers by F. F. Bruce, p. 37). "The nations bring wealth" is a metaphor of tribute being brought to a universal king (cf. Num. 14:21; Ps. 72:19; Isa. 6:3; 9:6-7; Micah 5:4-5a).

▣ "I will fill this house with glory" The verb (BDB 569, KB 583, Piel perfect) reflects YHWH's promise. The question is, "what does 'glory' stand for?" Assuming the NT is YHWH's fulfillment of OT themes in Christ, then Luke 2:32 defines it as

1. the Messiah

2. His universal reign (including Gentiles)

2:8 "The silver is Mine, and the gold is Mine" YHWH asserts His ownership and control over all material resources (i.e., as Creator); therefore, the builders of the second Temple are not to be discouraged. YHWH will provide all that is needed from outside resources (i.e., for the tabernacle, Exod. 12:35-36; for Solomon's Temple, I Chr. 29:14,16; and now for the Second temple, Ezra 6:5).

2:9 "the latter glory of this house will be greater than the former" This must be interpreted in light of two contexts:

1. return from exile and later to Herod's temple

2. eschatological, to YHWH's presence (cf. Zech. 2:5) in the person of His chosen One (cf. v. 23, i.e., a king of the tribe of Judah [Gen. 49:10] and family of Jesse [II Samuel 7]).

Many commentators relate this to a temple which will the Antichrist will enter and take his seat (cf. II Thessalonians 2); however, no Jewish temple ever had a seat (except the throne of Zeus put there by Antiochus IV during the interbiblical period, i.e., the abomination of desolation). See Special Topic at Joel 2:28-32.

▣ "and in this place I shall give peace" This seems to have an eschatological element (cf. vv. 20-23). Many see the word "peace" (BDB 1022), which equals the word shalom, as a reference to the Messiah (cf. Isa. 9:6); this is certainly possible because of Hag. 2:20-23.

NASB (UPDATED) TEXT:2:10-19
¹⁰On the twenty-fourth of the ninth month, in the second year of Darius, the word of the Lord came to Haggai the prophet, saying, ¹¹"Thus says the Lord of hosts, 'Ask now the priests for a ruling: ¹²'If a man carries holy meat in the fold of his garment, and touches bread with this fold, or cooked food, wine, oil, or any other food, will it become holy?'" And the priests answered, "No." ¹³Then Haggai said, "If one who is unclean from a corpse touches any of these, will the latter become unclean?" And the priests answered, "It will become unclean." ¹⁴Then Haggai said, "'So is this people. And so is this nation before Me,' declares the Lord, 'and so is every work of their hands; and what they offer there is unclean. ¹⁵But now, do consider from this day onward: before one stone was placed on another in the temple of the Lord, ¹⁶from that time when one came to a grain heap of twenty measures, there would be only ten; and when one came to the wine vat to draw fifty measures, there would be only twenty. ¹⁷I smote you and every work of your hands with blasting wind, mildew and hail; yet you did not come back to Me,' declares the Lord. ¹⁸'Do consider from this day onward, from the twenty-fourth day of the ninth month; from the day when the temple of the Lord was founded, consider: ¹⁹Is the seed still in the barn? Even including the vine, the fig tree, the pomegranate and the olive tree, it has not borne fruit. Yet from this day on I will bless you.'"

2:11-19 This is a very difficult passage to interpret. It seems to be a condemnation of the people's selfish actions in stopping the work on the Temple. They were possibly relying on (1) the fact that they lived in the Holy Land; (2) that they were a part of the blessed ones, the remnant that returned; (3) that they were already offering sacrifices at the restored altar. However, this priestly parable shows that sin is passed on more readily than righteousness, and that just because they were in the Holy Land and offering sacrifices did not mean that God was pleased (cf. 1:8). Their apathy in not rebuilding the Temple had affected every aspect of their lives. However, this was all over now because the reconstruction on the Temple had begun again.

2:11 The term "ruling" (BDB 435) is the Hebrew word torah, which the rabbis used to denote the writings of Moses (Genesis - Deuteronomy). The etymology of the word is uncertain.

1. from "throw" or "shoot" (BDB 435 I)

2. from "teach" (BDB 435 II, KB 436 III, also note 1710)

3. from Akkadian "direction" or "order" or "instruction"

The basic idea is instructions or directions. This word takes on theological significance when these guidelines come from YHWH.

In this context it refers to an opinion given by the priests about a particular question of "clean vs. unclean." In context the whole passage is functioning as a parable (punch line, v. 14, very similar to Isa. 1:1-11 and Mal. 1:6-14).

2:12 "holy meat in the fold of his garment, and touches" (cf. Exod. 29:37; Ezek. 44:19; and Matt. 23:19)

2:13 "If one who is unclean from a corpse touches any of these" (cf. Lev. 22:4; Num. 3:9; 19:2)

2:15

NASB"from this day onward:"
NKJV"from this day forward:"
NRSV"from this day on"
NJB"today and henceforth"

This is literally "from this day and upwards" (BDB 751, cf. v. 18). This idiom usually refers to the future (e.g., I Sam. 16:13; 30:25). Notice that NASB and NKJV put a colon after this phrase, while NIV puts a dash. This is an attempt to show that 15b-17 form a unit somewhat unrelated to 15a.

The Septuagint, followed by the JPSOA, NEB, REB, and NET Bible, see the phrase as retroactive. However, there is no usage of this idiom in the Hebrew Bible which is used in this sense. This sense does not fit the idioms used in v. 18.

2:15,18 There is a word play on "consider" (lit. "set your heart") and "one stone set on another." This wordplay (BDB 962, KB 1321) occurs in v. 15 and v. 18.

2:16-17,19 These verses speak of a divine judgment on Israel's agriculture (cf. 1:6,9-11).

2:16

NASB"from that time"
NKJV"since those days"
NRSV"how did you fare"
TEV"you would go to"
NJB"what state were you in"
LXX"what manner of men were you"
REB"how were you then"

The MT has "since they were" (BDB 224, KB 243, Qal infinitive construct, NASB footnote). It is the LXX that has a question, which may reflect a different Hebrew manuscript. There are several Hebrew precursors to the Masoretic Text. This variety can be seen in the manuscripts from the Dead Sea Scrolls. Some follow the MT, some the LXX, and some neither. The MT was an attempt to standardize multiple manuscript traditions.

It is possible that the Hebrew word reflects an idiom, the exact meaning of which has been lost. Our only sure backup is context, context, context!

2:17 "'Yet you did not come back to me,' declares the Lord" The purpose of the agricultural failures (cf. Amos 4:6-13, esp. v. 9, which may be quoted here; an allusion to Deuteronomy 27-29) was to bring the covenant people back into a covenant relationship! Outward form was not enough (i.e., restored sacrificial system).

2:18 "from this day forward" This is the same difficult construction as v. 16 (see notes), but here the context demands a forward look, as v. 16 demanded a backward look.

2:19 "from this day on I will bless you" As they returned to YHWH with a whole heart, symbolized by their desire and actions, YHWH reversed the covenant curses. This blessing is first of all YHWH Himself and then the promised abundance of covenant fidelity (cf. Joel 2:14; Mal. 3:10).

NASB (UPDATED) TEXT:2:20-23
²⁰Then the word of the Lord came a second time to Haggai on the twenty-fourth day of the month, saying, ²¹"Speak to Zerubbabel governor of Judah, saying, 'I am going to shake the heavens and the earth. ²²I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations; and I will overthrow the chariots and their riders, and the horses and their riders will go down, everyone by the sword of another.' ²³On that day,' declares the Lord of hosts, 'I will take you, Zerubbabel, son of Shealtiel, My servant,' declares the Lord, 'and I will make you like a signet ring, for I have chosen you,'" declares the Lord of hosts.

2:20 "a second time" On the 24th day of the ninth month, Haggai received two related messages from YHWH (cf. v. 10). Both involve a new day of obedience and blessing:

1. 2:10-19, the post-exilic period

2. 2:20-23, the Messianic age

Both are aspects of the cursing and blessing motifs. Obedient Israel will be blessed, but the disobedient nations will be destroyed. Both of these actions are metaphors of YHWH's intended universal redemption to be brought through His Messiah.

2:21 "shake" See note at 2:6-7.

2:22 This is an allusion to the eschatological kingdom of God, brought into history by a military defeat of the nations, expressed in apocalyptic language. This section implies that, through Zerubbabel (cf. v. 23), God's Messianic promise (i.e., II Samuel 7) has been re-established (cf. Matt. 1:12-13).

▣ "I will overthrow" Notice the divine wrath:

1. "overthrow" - BDB 245, KB 253, Qal perfect (twice), cf. Gen. 19:25,29; Job 34:25; Pro. 12:7; YHWH will overthrow the wicked

2. "destroy" - BDB 1029, KB 1552, lit. "exterminate," Hiphil perfect; this is the verb used so often in the conquest of the Promised Land

This is an allusion to the victory of YHWH over the Egyptians at the Red (Reed) Sea. He will reestablish His covenant people.

The question remains, does this refer to Israel alone? I think not. Please read the SPECIAL TOPIC: BOB'S EVANGELICAL BIASES at Joel 2:32! I am not anti-Semitic, but pro-mankind! If monotheism is true, if all humans are created in the image of God, if Gen. 3:15 refers to humanity, then there must be a universal, eternal redemption plan!

2:23 "My servant" This is an exalted title (BDB 713) used of those ancient servants such as Abraham (Gen. 26:24); Moses (i.e., Num. 12:7; Deut. 34:5; Josh. 18:7; Num. 12:7); Joshua (Josh. 24:29); David (II Sam. 3:18; 7:5,8,26); Hezekiah (II Chr. 32:16); and Zerubbabel (i.e., "Branch," Zech. 3:8; 6:12). It is a title for the Messiah (i.e., Servant Songs of Isaiah, cf. Isa. 41:8; 42:1; 49:5, 6; 50:10; 52:13; 53:11).

▣ "the signet ring" This (BDB 368) is a sign of authority and power. Obviously, Zerubbabel is being addressed because of his relation to the exiled Davidic king at the time of the Babylonian exile (i.e., II Samuel 7).

▣ "I have chosen you" This is another emphasis on God's choosing (BDB 103, KB 119, Qal perfect) both Israel and the Messiah to fulfill His purposes (cf. I Kgs. 1:13; I Chr. 28:4; Neh. 9:7; Ps. 135:4; Zech. 1:17). As YHWH chose David (cf. I Sam. 16:12; Ps. 78:70), He now chooses his descendant (cf. II Samuel 7).

DISCUSSION QUESTIONS FOR HAGGAI 1-2

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What is the major thrust of the book of Haggai?

2. Why did the remnant have such a hard time in their return to the Promised Land?

3. What sections of chapter 2 are Messianic and why?

4. Explain in your own words the parable or Rabbinical interpretation in 2:10-19.

5. Why are such great things said about Zerubbabel when we know from history that so little happened with him?

Passage:

Introduction to Malachi

I. NAME OF THE BOOK

A. It is named after the prophet.

B. His name means "My messenger" (BDB 521 #1).

1. It could be a title, "my messenger," cf. 3:1.

2. It could mean "My angel" (BDB 521 #2).

3. It could be a proper name (BDB 522).

II. CANONIZATION

A. This book is part of the "latter prophets" (cf. Ecclesiasticus 49:10).

B. It is part of "the Twelve," a grouping of minor prophets (Baba Bathra 14b)

1. Like Isaiah, Jeremiah, and Ezekiel, they fit on one scroll.

2. Represent the twelve tribes or the symbolic number of organization.

3. Reflect traditional view of the books chronology.

C. The order of "the Twelve" or Minor Prophets has been linked by many scholars to a chronological sequence. Malachi is obviously the last minor prophet.

III. GENRE

A. It uses diatribe to communicate truth. This is a question-and-answer format. A truth was presented and then a supposed objector asked a question or made a comment to which the speaker responded.

B. Malachi has been called "the Hebrew Socrates."

C. Both Paul and James used this same method (i.e., diatribe) to present truth.

D. This genre structure can be seen in, "But you say. . .," 1:2, 6, 7(twice), 12, 13; 2:14, 17 (twice); 3:7, 8, 13, 14.

E. It is not Hebrew poetry, but similar. The NIV Study Bible calls it "lofty prose," p. 1424.

IV. AUTHORSHIP

A. The Hebrew term "malachi" used in 1:1 means "angel" or "messenger" (BDB 521).

1. Most take it as a proper name (BDB 522).

2. The LXX takes it as a title (cf. 3:1).

3. Origen thought it referred to an angel.

B. The Talmud (Mecillah 15a) said Mordecai wrote the book.

C. The Aramaic Targum of Jonathan said that it was a title for Ezra. This interpretation was followed by Jerome, Rashi and Calvin.

D. In Antiquities of the Jews 11:4-5 Josephus mentions all the post-exilic persons by name except Malachi.

E. His name does not appear in conjunction with any NT quotes from this book.

F. II Esdras lists the post-exilic prophets as Haggai, Zechariah, and Malachi.

G. Since no other prophetic book is anonymous, Malachi must have been a proper name. Remember, authorship does not affect inspiration.

V. DATE

A. There is great similarity between the historical setting of the post-exilic books of Nehemiah and Malachi:

1. tension over tithing, Mal. 3:8; Neh. 10:32-39

2. oppression of the poor, Mal. 3:5; Neh. 5:1-5

3. inter-religious marriages, Mal. 2:10,11; Neh. 13:1-3, 23-24 (Ezra 9:1-2)

B. The best guess for a date is between 450-430 b.c., after Nehemiah's return to the court of Artaxerxes I, Neh. 13:6.

VI. HISTORICAL RELATIONSHIP BETWEEN THE HEBREWS AND EDOM, 1:2-5

A. The Israelites were told to respect them as relatives

1. Numbers 20:14

2. Deuteronomy 2:4-6

B. The Israelites had many confrontations with them

1. Numbers 20:14-21

2. Judges 11:16ff

3. I Samuel 14:47-48

C. Prophecies against Edom

1. Numbers 24:18

2. Isaiah 34:5ff; 63:1ff

3. Jeremiah 49:7ff

4. Lamentations 4:21-22

5. Ezekiel 26:12ff; 35:13ff; 36:2-6

6. Amos 1:11-12

VII. LITERARY UNITS

A. The outline of Malachi follows his six disputations or diatribes. Malachi spoke for God, the people responded, and Malachi spoke for God again.

B. Basic Outline

1. God's love for the returning Jews, 1:2-5

2. God's condemnation of the priests, 1:6-2:9

3. God's condemnation of divorce and mixed-religious marriage, 2:10-16

4. God's condemnation of their bad attitude (Where is the God of justice?), 2:17-3:6

5. God's condemnation of their support of the Temple, 3:7-12

6. God's condemnation of their bad attitude (It is vain to serve God!), 3:13-4:3

7. A final admonition and promise, 4:4-6

VIII. MAIN TRUTHS

A. Malachi documents the sins of apathy and disillusionment of the returning Jews.

B. This book has several universal statements. God will use Israel to reach the world, 1:5, 11, 14; 3:12.

C. God's people are impugning His character

1. 2:17 - God does not act in justice.

2. 3:6 - God's unchanging character is the only reason Israel still exists.

3. 3:14 - It is vain to serve God.

D. This book has a Messianic hope, 3:1; 4:5.

THEOLOGICAL THEMES OF MALACHI

I. The Covenant God (reveals Himself by names and acts)

A. Terms for God

1. YHWH (YHWH Sabbaoth = Lord of Hosts, 1:8, 10, 11, 14, etc.) 1:1,2, 7, 12, 13, 14, etc.

a. Special covenant name for God (cf. Exod. 3:14), from the Hebrew "to be"

b. The rabbis say it speaks of God's covenant mercy and loyalty

c. Parallel to "God of Heaven" in Ezra-Nehemiah. YHWH Sabbaoth is used 24 times in this brief book. This title is used often in Zechariah and Haggai.

2. Father, 1:6 (twice)

a. Analogy applied to God, 1;6; 2:10; 3:17

b. God's major way of communicating His love towards man in the use of intimate family terms.

3. Adonai (Lord), 1:6 (twice)

a. Term originally meant "master," "owner," "husband," or "Lord"

b. Significant use in 3:1 where it is parallel to "messenger of the covenant"

4. King, 1:14 - This concept goes back to I Sam. YHWH had always been Israel's true king

5. El, 1:9; 2;10, 11, and Elohim, 2:16, 17; 3;8, 14, 15, 18

a. This is the plural form of the general name for God in the ancient near east. "El" equals "Mighty One."

b. The rabbis say it speaks of God as Creator, Ruler and Judge.

6. "Lord of Hosts," 1:4, 8, 8, 9, 10, 11, 13, 14, etc. This is the characteristic title for God in the post-exilic books. It means the commander of the army of heaven. It is used twenty-four times in only fifty-five verses.

B. His name reflects God's character and purpose

1. (Priests) who despise My name, 1:6 (twice)

2. My name will be great among the nations, 1:11 (twice)

a. Future Gentiles, Acts 10:35; Rom. 2:14-15

b. Scattered Jews - Diaspora

c. Eschatological

3. You (Priests) are profaning it, 1:12

4. My name is feared among the nations, 1:14

5. To give honor to My name, 2:2 (1:6)

a. Notice this refers to the religious leaders

b. Attitude is crucial

6. Stood in awe of My name, 2:5

a. God's acts of life and peace demanded appropriate response

b. Particularly from the sons of Levi

7. Those who esteem His name, 3:16

a. Spoke of God to each other

b. Written in Book of Life

8. You who fear My name, 4:2, 5

II. Covenant Apathy

A. Diatribe Structure, 1:2, 6, 7 (twice), 12, 13; 2:14, 17 (twice) 3:7, 8, 13, 14:

1. later rabbinical teaching form

2. Malachi is often called "Hebrew Socrates"

3. Paul uses this method in Romans

4. James uses this method in James

B. Apathy seen in neglect and abuses

1. blemished sacrifices, 1:7, 8

a. blind, 1:8

b. lame, 1;8, 13

c. sick, 1:8, 13

d. stolen, 1:13

e. blemished, 1:14

2. foreign marriages and domestic divorces, 2:11-16

3. priestly activities

a. sacrificial irregularities, 1:6-14

b. teaching and judging irregularities, 2:1-9

c. purification of the sons of Levi, 3:3

d. godly activities, 2:6-8

(1) revere and honor God, 2:5

(2) true teaching, 2:6, 7

(3) walk with God in peace and justice, 2:6

(4) spokesman for God, 2:7

4. tithing of people, 3:8-10

a. tithes

b. contributions

c. connected promise of Deut., blessings (27-28), 3:10-11

5. God's justice and character impugned, 2:17; 3:13-18

a. everyone who does evil is called good, 2:17

b. it is vain to serve God, 3:14

c. it will be set right, 4:3

III. Covenant Renewal

A. Judgment on Improper Response

1. judgment on unbelieving Edom, 1:2-4

2. curse on covenant cheating, 1- 3:9; 1:14; 2:2 (twice)

3. judgment theme connected with coming Messenger, who is Judge, 3:2, 5

a. refiner's fire

b. fuller's soap

c. King James has "Sun" in 4:2, but term is feminine

4. that day, 3:3

a. day of judgment, 3:18; 4:1, 5

b. day of salvation, 3:17

B. Special Messenger Coming

1. special preparer, 3:1; 4:5

a. comes before "messenger of covenant"

b. called Elijah

c. Jesus identifies this one as John the Baptist, Matt. 11:14; 12; 9-13

d. John asserts that he is not literally Elijah, John 1:21

C. His Gracious Covenant Acts

1. special love and calling of Jacob, 1:2-5

2. their expectation of God's gracious response, 1:9

3. God's love for all men was to be clearly visible in Israel, 1:5, 11, 14, 3:12

4. special day for covenant people, 3:17

5. special day of freedom, 4:2

6. God will change hearts, 4:6

D. Themes of judgment and hope interspersed

1. judgment, 2:2-3, 5

2. hope, 3:1, 4, 6

3. judgment, 4:5, 6

4. hope, 4:6

Biblical Topics:

Passage:

SPECIAL TOPIC: FOREVER ('OLAM)

Malachi 1

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

NASB	NKJV	NRSV	TEV	NJB
God's Love for Jacob		Superscription
1:1	1:1	1:1	1:1	1:1
	Israel Beloved of God	God Loves Israel	The Lord's Love for Israel	The Love of Yahweh for Israel
1:2-5	1:2-5 (2-3)	1:2-5	1:2a	1:2-5
			1:2b
			1:2c-3
	(4a)		1:4
	(4b-5)
			1:5
Sin of the Priests	Polluted Offerings	The Priests Have Despised Their God and Their Solemn Vocation (1:6-2:9)	The Lord Reprimands the Priests (1:6-2:9)	An Indictment of the Priests (1:6-2:9)
1:6-14	1:6-14 (6)	1:6-2:3	1:6-8	1:6-11
	(7-8)
	(9-11)		1:9-14
	(12-14)			1:12-14

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:1:1
¹The oracle of the word of the Lord to Israel through Malachi.

1:1 "The oracle" The word means "utterance" or "oracle" (BDB III, cf. II Kgs. 9:25; II Chr. 24:27; Isa. 13:1; 15:1; 17:1; 19:1; 21:1,11; 22:1; 23:1; 30:6; Nah. 1:1; Hab. 1:1; Mal. 1:1). It can also mean "burden" or "donkey's load" (BDB 672 II). The basic concept is "that which is lifted" (BDB 672 I). Therefore, it cold represent

1. the voice lifted to speak

2. the emotional release of giving God's message

3. the difficult message to give to God's people

▣ "the Lord" There are several titles for God listed in this chapter: (1) the "Lord" equals YHWH, which is the covenant name for God, v. 1; (2) "Father," v. 6; (3) Adonai, which means "master" or "lord," v. 6; (4) "the Lord of Hosts," which means "commander of the army of heaven," vv. 4, 6, 8, 9, 10, 11, 13, 14, etc. This term is used 24 times in 55 verses. It is the characteristic title for God in the post-Exilic period. It is possibly related to the Persian title for Ahura Mazda. (5) "the King," v. 14 (cf. I Sam. 8:7). See SPECIAL TOPIC: NAMES FOR DEITY at Obadiah v. 1.

▣ "to Israel" This refers to the children of Jacob who was renamed Israel (cf. Gen. 32:28; 35:10). The meaning of the name is uncertain. See Special Topic at Joel 3:1. This title was previously used for the northern ten tribes, but after the Babylonian Exile it again became the title for the united nation.

▣ "Malachi" See Introduction.

NASB (UPDATED) TEXT:1:2-5
²"I have loved you," says the Lord. But you say, "How have You loved us?" "Was not Esau Jacob's brother?" declares the Lord. "Yet I have loved Jacob; ³but I have hated Esau, and I have made his mountains a desolation and appointed his inheritance for the jackals of the wilderness." ⁴Though Edom says, "We have been beaten down, but we will return and build up the ruins"; thus says the Lord of hosts, "They may build, but I will tear down; and men will call them the wicked territory, and the people toward whom the Lord is indignant forever." ⁵Your eyes will see this and you will say, "The Lord be magnified beyond the border of Israel!"

1:2 "I have loved you" What a powerful way to start a prophetic book. This verb (BDB 12, KB 17, Qal perfect) is used three times in this one verse:

1. two Qal perfects

2. one Qal imperfect

This word speaks to the intimate personal relationship involved in covenant faith! This is what allows God to be seen as

1. a Father (Mal. 1:6)

2. a lover (Hosea 1-3)

3. a near kin (Ruth, cf. 4:1,3,6,8,14)

It is His longsuffering love for the covenant people that causes Him to enter into the diatribe of Malachi. He starts the conversation with His own character (cf. 3:6). See SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD at Joel 2:13.

▣ "But you say" This formula (most are Qal perfects) is repeated several times throughout the book (vv. 2,6 [twice],12,13; 2:14 [twice],17; 3:7,8,13,14) and forms the structure of the literary technique used by this author to communicate truth (i.e. diatribe). The rabbis used this very same question and answer form in the Talmud. Malachi is often called "the Hebrew Socrates" because of this particular form of teaching. This is very similar to Paul, James, and John's use of diatribe in the books of Romans, James, and I John.

▣ "How has Thou loved us" This question highlights the underlying resentment that most of the returnees felt toward God for the difficult times they faced after they, in faith, left Babylon and returned to Judah. They were only a remnant of the exiled Jewish community. They were the ones who left everything to return.

1:3 "Yet I have hated Esau" Paul quotes this in Rom. 9:13. Easu (i.e. Edom) stands for all non-covenant people, especially the enemies of God's people! The verb (BDB 971, KB 1338, Qal perfect) is apparently a Hebrew idiom of comparison (cf. Gen. 29:30-32; Deut. 21:15-18; Prov, 13:24; Matt. 6:24; 10:37; Luke 14:26, see Hard Sayings of the Bible, pp. 347-348). This is not a rejection of individuals (same as Romans 9), but a way of showing the removal of a traditional, national enemy of the covenant people.

NASB"and appointed his inheritance for the jackals of the wilderness"
NKJV"his inheritance for the jackals of the wilderness"
NRSV"his heritage a desert for jackals"
TEV"abandoned the land to jackals"
NJB"his heritage into dwellings in the wastelands"

The NKJV follows the MT. The NJB follows the Septuagint. The JPSOA says the Hebrew is uncertain and translates it as "his territory a home for beasts of the desert." The theological concept behind this statement is twofold:

1. total destruction, no human population

2. the presence of the demonic (i.e., cursed)

See Introduction to Obadiah for a complete list of prophecies against Edom.

1:4 "Though Edom says" Edom was a descendant of Esau (cf. Gen. 36:1).

▣ "They may build, but I will tear down" Edom was a proud nation (cf. Jer. 49:14-22; Obad. vv. 1-4). Most biblical historians see this as a prediction of the Nabatean invasion of Edom (500-450 b.c., cf. I Maccabees, chap. 4 and 5).

NASB"indignant"
NKJV"indignation"
NRSV, TEV,
NJB"angry"

The NIDOTTE, vol. 1, p. 1129, says of this verb (BDB 276, KB 277, Qal perfect) that God is usually the subject and the object is usually personal. Faith is personal, rebellion is personal because God is personal.

▣ "forever" YHWH was angry at Israel for a period (cf. Romans 9-11), but He was angry with Edom "forever." See Special Topic below.

1:5 This expresses the historical evidence of God's sovereignty over all nations. In the ancient Near East gods were worshiped within national contexts and national boundaries (i.e., II Kgs. 5:17). If one nation defeated another, then the victor's god was considered to be more powerful. Israel's defeat by her neighbors was seen as their gods being more significant. The plagues on Egypt were intended to demonstrate the opposite!

This text's theological significance lies in

1. YHWH's power over other nations (cf. Job 12:23)

2. YHWH's power over all nations (i.e., Deut. 32:8; Amos 9:7; Acts 17:26)

This is true because He is the only God, the only Creator, the only Savior.

NASB"be magnified"
NKJV"is magnified"
NRSV"great is"
TEV, NJB"is mighty"

This verb (BDB 152, KB 178) is a Qal imperfect used in a jussive sense. It is often used to describe YHWH (cf. II Sam. 7:22; Ps. 35:27; 40:16; 70:4; 104:1; Micah 5:4); it is used as an adjective in Deut. 3:24; Ps. 48:1; 86:10. YHWH wants "the nations" to know Him, but He protects Israel in a special way until she brings forth the Messiah.

NASB (UPDATED) TEXT:1:6-14
⁶"'A son honors his father, and a servant his master. Then if I am a father, where is My honor? And if I am a master, where is My respect?' says the Lord of hosts to you, O priests who despise My name. But you say, 'How have we despised Your name?' ⁷You are presenting defiled food upon My altar. But you say, 'How have we defiled You?' In that you say, 'The table of the Lord is to be despised.' ⁸But when you present the blind for sacrifice, is it not evil? And when you present the lame and sick, is it not evil? Why not offer it to your governor? Would he be pleased with you? Or would he receive you kindly?" says the Lord of hosts. ⁹"But now will you not entreat God's favor, that He may be gracious to us? With such an offering on your part, will He receive any of you kindly?" says the Lord of hosts. ¹⁰"Oh that there were one among you who would shut the gates, that you might not uselessly kindle fire on My altar! I am not pleased with you," says the Lord of hosts, "nor will I accept an offering from you. ¹¹For from the rising of the sun even to its setting, My name will be great among the nations, and in every place incense is going to be offered to My name, and a grain offering that is pure; for My name will be great among the nations," says the Lord of hosts. ¹²But you are profaning it, in that you say, 'The table of the Lord is defiled, and as for its fruit, its food is to be despised.' ¹³You also say, 'My, how tiresome it is!' And you disdainfully sniff at it," says the Lord of hosts, "and you bring what was taken by robbery and what is lame or sick; so you bring the offering! Should I receive that from your hand?" says the Lord. ¹⁴"But cursed be the swindler who has a male in his flock and vows it, but sacrifices a blemished animal to the Lord, for I am a great King," says the Lord of hosts, "and My name is feared among the nations."

1:6 Malachi l:6 through 2:9 is Malachi's address to the priests (i.e., 6d) who were the spiritual representatives of the people. They may have been going through the motions, but there was no heartfelt faith. Sacrifice and ritual without faith are an abomination (cf. Isa. 1:12-13; Jer. 7-10; Amos 4:4-5).

▣ "a son" The term "son" (BDB 119) in the Old Testament can refer to.

1. the nation of Israel - Exod. 4:22-23; Deut. 14:1; Hosea 11:1; Mal. 2:10

2. the king of Israel - II Sam. 7:14; Ps. 2:7; 89:26-27

3. the Messiah - Ps. 2:7, quoted in Acts 13:33; Heb. 1:5; 5:5

4. angels - always PLURAL; cf. Gen. 6:2; Job 1:6; 2:1

5. judges of Israel - very rare, cf. Ps. 82:6

In this context it refers to the nation of Israel (cf. Exod. 4:22; Hos. 11:1; Isa, 1:2).

▣ "if I am a father" See Special Topics below on this powerful anthropomorphic title for deity.

SPECIAL TOPIC: FATHERHOOD OF GOD

SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (ANTHROPOMORPHIC LANGUAGE)

▣ "honor. . .despise" These two terms are antonyms. The word "honor" (cf. Ps. 15:4) is the term "glory" (BDB 458, see Special Topic at Haggai 1:8). Despise (BDB 102, KB 117) is a Qal participle and Qal perfect verb, cf. 1:7,12; 2:9; Gen. 25:34. It is not surprising that those who do not know YHWH despise Him, but usually it is those who do know Him that do so.

1. Israel in the wilderness, Num. 15:31

2. Eli's son, I Sam. 2:30

3. David, II Sam. 12:9-10

4. Zedekiah, II Chr. 36:16

5. wicked Israelites, Ps. 73:20; Ezek. 16:59; 22:8

6. the priests, Mal. 1:6 (twice),7,12; 2:9

NASB, NRSV,
TEV"respect"
NKJV"reverence"
NJB"stands in awe"

This is in a parallel relationship to "honor." This term (BDB 432) means "fear" (cf. Deut. 11:25; Ps. 76:12; Isa. 8:12) but in context the English translations show its connotation (cf. 2:5).

1:7 "You are presenting defiled food upon My altar" The rest of this chapter continues to define what this defilement involved. Apparently it is not only the physical condition of the sacrifices (cf. v. 8), but the offerers themselves.

▣ "the table of the Lord" This seems to refer to the sacrificial altar where the blood was poured (cf. Ps. 23:5).

1:8 "the blind for sacrifice" The priests were offering ("bring near," BDB 897, KB 1132, Hiphil imperative) unacceptable sacrifices (cf. vv. 13-14). This was completely against the Mosaic covenant (cf. Exod. 12:5; Lev. 1:3, 10; 22:18-25; Deut. 15:21).

▣ "your governor" This is a Persian term (BDB 808), which shows that we are in a post-Exilic period (cf. Hag. 1:1; Neh. 5:14).

1:9 The first two verbs are commands showing YHWH's intense desire.

1. "entreat," BDB 318, KB 316, Piel imperative

a. NASB - "will you not entreat"

b. NRSV - "implore"

c. TEV - "try asking"

d. NJB - "try pleading"

2. "show favor," BDB 335, KB 334, Qal imperfect used in a jussive sense

In the MT the object of "entreat" is "the face of God" (BDB 815 construct, BDB 42 II). This is an idiom of personal encounter. Theologically in the OT to see God's face meant death (i.e., Exod. 33:22-23). This is a metaphor of intimacy! Humans were created for fellowship with God (cf. v. 11)!

It is YHWH's will to be a blessing to Israel, but this blessing is conditional (cf. Deuteronomy 27-29). YHWH's covenant has benefits and requirements! He wants to reveal Himself to the nations through His blessing of an obedient, righteous people (cf. v. 11)! But these priests assume they were obedient, yet they were not (cf. vv. 8-10).

1:10 "shut the gates" This seems to refer to the gates of the rebuilt Temple. The Qumran community, from whom the authors and compilers of the Dead Sea Scrolls came, used this verse to condemn the sacrifices at the Temple of Jerusalem in Jesus' day.

In context YHWH is pleading for one priest to restrict (i.e., "shut," BDB 688, KB 742, Qal imperfect used in a jussive sense) access to His altar. The priests were knowingly violating Mosaic requirements for sacrifice (cf. Isa. 1:13). YHWH says:

1. I am not pleased with you (v. 9)

2. I will not accept an offering from you (v. 14)

These are not insignificant statements coming from the covenant God who is demanding their covenant requirements. Both their attitudes and sacrifices were unacceptable.

▣ "I am not pleased with you" This has a covenant connotation (cf. Num. 14:8; II Sam. 15:26; 22:20; I Kgs. 10:9; II Chr. 9:8; Ps. 18:19; Isa. 1:11). It is used of the marriage relationship in Deuteronomy (cf. 21:14; 25:7,8). The term is used most often in Psalms and Isaiah.

For me the most significant usage is where it describes YHWH as not pleased that any should perish (cf. Ezek. 18:23 [twice],32; 33:11). YHWH was willing to endure the Messiah's suffering that all may know His pleasure (cf. Isa. 53:10).

1:11 "from the rising of the sun, even unto its setting" The one and only God desires universal worship (cf. Isa. 61:8-9). He will be known beyond Israel in spite of Israel (cf. Ezek. 36:22-38, which reflects "the New Covenant," cf. Jer. 31:31-34).

▣ "My name" It (BDB 1027) is used three times in this verse. It stands for YHWH Himself (cf. Joel 2:32; Acts 2:21; Rom. 10:13).

▣ "is going to be offered" This is a Hoph'al stem (BDB 620, KB 670), which is used in a future sense. This entire context seems to demand an eschatological setting. There have been three major theories concerning this verse:

1. it refers to the offerings of pagans (cf. Acts 10:35

2. it refers to the offerings of scattered Judaism

3. it refers to eschatological offerings of the end-time people of God (see Hard Sayings of the Bible, pp. 348-349)

▣ "the Lord of Hosts" This term is used extensively in the post-Exilic books. It apparently means (l) the captain of the army of heaven or (2) the leader of the heavenly council. It is used twenty-four times in this book. See Special Topic at Obadiah v. 1.

1:12 The participles in this verse are surprisingly strong and condemnatory to the post-exilic community.

1. "profaning" (i.e., "defiling," "polluting"), BDB 320, 319, Piel participle, cf. 2:11; Ezek. 7:21,22; 23:39; 24:21; 44:7

2. "defiled," BDB 146 II, KB 169, Pual participle, cf. 1:7

3. "despised," BDB 102, KB 117, Niphal participle, 1:7; 2:9

They were offering to YHWH not their best, but their worst (cf. vv. 13-14). Even the governor would not accept it (cf. v. 8); even the priests would not eat it (cf. v. 13).

▣ "its fruit" This refers to the offerings placed on the altar. Part of it was

1. burned and symbolically rose to YHWH in smoke

2. given to the priests for food

1:13 "and you disdainly sniff at it" The "it" (masculine singular) should possibly be the term "me" (following vv. 6-7). This is one of the eighteen rabbinical emendations which, because of the text, seem to border on blasphemy. However, it seems to me that this phrase relates to the Lord's table of v. 12.

▣ "you bring what is taken in robbery" The term "robbery" (cf. NKJV, TEV, NJB, JPSOA) can mean "violence" (Peshitta, NIV, REB, BDB 159 I, II Sam. 23:21; Job 24:9; Micah 2:2; 3:2). This seems to be used in the sense of a wild animal attack (cf. Exod. 22:31). If that is the sense, instead of robbery, it is a sacrilege as well as a sin to offer previously killed animals on the altar.

▣ "what is lame or sick" Also refer to 1:8.

1:14 "but cursed be the swindler who has a male in his flock" The swindler referred to (1) the Israelites who did not offer their best to God or (2) those who made vows but did not fulfill them. They were offering their worthless animals. The priests were accepting the blemished animals (cf. Lev. 22:18-20; Deut. 15:19-23).

The "curse" (BDB 76, KB 91, Qal passive participle, cf. 2:2[twice]; 3:9; the two contexts that use this term the most are Deuteronomy 27-29 and Jeremiah) represents the opposite of the Aaronic blessing of Num. 6:22-26. The priests of the post-exilic community were using the liturgical formula, but in reality, they were cursing the people with it!

▣ "I am a great King and My name is feared among the nations" This again shows the universal scope and heart of God (cf. v. 11). Israel was to be a witness to God's greatness, but her actions were counterproductive. This could mean that the pagans respected God more than His own priests! See SPECIAL TOPIC: BOB'S EVANGELICAL BIASES at Joel 2:32.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Who is the author? Why?

2. Explain in your own words the Hebrew idiom of "I have loved" in v. 2 and "I have hated" in v. 3.

3. Describe the five titles for God used in this chapter and relate them to the person of God.

4. Is v. 11 referring to pagan worship or an end-time setting? Why?

5. List Malachi's four charges against the priests found in vv. 13-14.

Passage:

SPECIAL TOPIC: ABOMINATIONS

Malachi 2:1-16

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Priests To Be Disciplined	Corrupt Priests	The Priests Have Despised Their God and Their Solemn Vocation (1:6-2:9)	The Lord Reprimands the Priests (1:6-2:9)	An Indictment of the Priests (1:6-2:9)
2:1-9	2:1-9	2:1-3	2:1-4	2:1-9
	(1-2)
	(3-6)
		2:4-9
			2:5-7
	(7-9)
			2:8-9
Sin in the Family	Treachery of Infidelity	God Hates Divorce and Demands Marital Fidelity	The People's Unfaithfulness to God	Mixed Marriages and Divorce
2:10-16	2:10-12	2:10-12	2:10-12	2:10-12
	2:13-16 (13-15)	2:13-16	2:13-16	2:13-16
	(16)

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:2:1-9
¹"And now this commandment is for you, O priests. ²If you do not listen, and if you do not take it to heart to give honor to My name," says the Lord of hosts, "then I will send the curse upon you and I will curse your blessings; and indeed, I have cursed them already, because you are not taking it to heart. ³Behold, I am going to rebuke your offspring, and I will spread refuse on your faces, the refuse of your feasts; and you will be taken away with it. ⁴Then you will know that I have sent this commandment to you, that My covenant may continue with Levi," says the Lord of hosts. ⁵"My covenant with him was one of life and peace, and I gave them to him as an object of reverence; so he revered Me and stood in awe of My name. ⁶True instruction was in his mouth and unrighteousness was not found on his lips; he walked with Me in peace and uprightness, and he turned many back from iniquity. ⁷For the lips of a priest should preserve knowledge, and men should seek instruction from his mouth; for he is the messenger of the Lord of hosts. ⁸But as for you, you have turned aside from the way; you have caused many to stumble by the instruction; you have corrupted the covenant of Levi," says the Lord of hosts. ⁹"So I also have made you despised and abased before all the people, just as you are not keeping My ways but are showing partiality in the instruction."

2:1 "And now this commandment is for you, O priests" Malachi had been addressing priests from 1:6 and will continue to do so through 2:9. The priests in the Old Testament had several functions:

1. they were mediators between man and God (cf. Exod. 28)

2. they were teachers (cf. Lev. 10:11; Deut. 33:10)

3. they acted as a court of appeal (cf. Deut. 19:17-23).

2:2 "If you do not listen" This seems to reflect Deut. 28:15. Deuteronomy 27 and 28 are a very important covenant summary, dealing with the cursings and blessings connected to obeying or disobeying God's law.

▣ "take it to heart" This speaks of having a proper attitude. A similar phrase is used in Haggai (lit. "set your heart on," cf. 1:5,7; 2:15,18). The heart was used as a metaphor for the entire person. See Special Topic at Joel 2:11.

▣ "to give honor to My name" The term "honor" is the Hebrew concept of "glory" (BDB 458, cf. Josh. 7:19; I Sam. 6:5; Ps. 66:2; 115:1; Isa. 42:12; Jer. 13:16). See Special Topic at Haggai 1:8.

YHWH's name (BDB 1027) is a way of referring to His person (cf. 1:6 [twice], 11[thrice], 14; 2:2,5; 3:16; 4:2). Obedience honors Him; disobedience dishonors Him. Faith and life are inseparably bound together (cf. Deuteronomy 27-28).

▣ "the curse upon you" Curses (BDB 76) are the consequences of covenant disobedience. See Deuteronomy 27 and 28.

▣ "and I will curse your blessings" This refers to either (1) the blessings that the priests gave to the people (cf. Num. 6:22-27) or (2) God's blessing to them (cf. Deut. 18:21).

▣ "because you are not taking it to heart" The problem with the priests was their attitude toward the ministry and the lack of honor to God in their lives (cf. 1:6-10).

2:3 There are four separate rebukes: (l) curse your offspring; (2) spread refuse in your face; (3) spread refuse on your sacrifices; and (4) take you away (i.e., dung pile). Dung made all things unclean!

▣ "offspring" This is literally "seed" (BDB 282, cf. Deut. 28:18). This can refer to

1. children (cf. NKJV)

2. descendants (TEV, NIV)

3. the harvest (Peshitta, KJV)

4. the Vulgate, NJB, NEB and REB change one vowel in the phrase which makes it read "cut off your arm" (a metaphor for "powerlessness). They were personally cut off from ministry because they were not physically whole.

5. it could also mean "arm" in the sense of "shoulder," referring to the priests' food being cut off (cf. Deut. 18:3).

▣ "refuse" The refuse or offal (BDB 831) can refer to

1. the contents of the stomach

2. parts left from cutting up the animal for sacrifice

3. dung (cf. Jer. 8:2; 9:22; Zech. 3:3-4)

This term is used often (cf. Exod. 29:14; Lev. 4:11; 8:17; 16:27; Num. 19:5). Refuse was considered unclean and had to be burned outside the camp of Israel during the wilderness wandering period.

This trilateral root has several different meanings (BDB 831-832):

1. to spread, spread out

2. make distinct, declare

3. to issue an exact statement

4. pierce, sting

5. contents of stomach

6. horse, steed

7. horseman

Remember context, context, context determines meaning, not later Masoretic pointing systems!

The refuse of the sacrificial animals was to be removed from the camp and burned (cf. Exod. 29:14; Lev. 4:11-12). The priests and their offerings were considered to be in the same category and were themselves to be smeared with refuse and removed from the camp and destroyed (cf. Nah. 3:6).

NASB"and be taken away with it"
NKJV"and one will take you away with it"
NRSV"and I will put you out of my presence"
TEV"and you will be taken out to the dung heap"
NJB"and sweep you away with it"
LXX"and I will carry you away at the same time"
REB"and I shall banish you from my presence"
JPSOA"and you shall be carried out to it [heap]"

The MT has "and one will take you to it." Obviously several English translations have made emendations. Contact with animal refuse made one unclean and thereby they could not come to a holy, sacred place (i.e., tabernacle). These covenant violating priests could not officiate or even attend worship events!

2:4 The JB, REB, and NEB make this verse negative by changing a Hebrew vowel. However, LXX, Peshitta, NASB, NKJV, NRSV, TEV, JPSOA all translate it in a positive way. God intended His covenant with Levi, Aaron and their seed to continue (cf. Num. 25:11-13).

▣ "covenant" See Special Topic at Haggai 2:5.

2:5-7 Verses 5-7 describe how a true priest should act. He should follow the example of Levi (cf. Deut. 33:8-11):

1. revere God

2. speak the truth

3. walk with God

4. teach knowledge

5. be a true messenger of the Lord

2:5 "life and peace" These were what the Mosaic covenant was meant to give (cf. Deuteronomy 28). YHWH wanted to bless Israel so that the nations would be attracted and come to know and worship Him. But this is not what occurred because of Israel's disobedience (cf. Ezek. 36:22-38).

▣ "reverence. . .revered" There are three related terms in this verse:

1. "an object of reverence," BDB 432

2. "he revered Me," BDB 431, KB 432, Qal imperfect, often translated "feared" (cf. NKJV)

3. "stood in awe of My name," BDB 369, KB 365, Niphal perfect

A proper attitude toward God is crucial. Our religious actions are judged by our motives! God looks at the heart first, then the covenant obedience becomes significant. It is always heart, then life, then perseverance!

2:8 "You have turned aside" The verb implies a settled condition (BDB 693, KB 747, Qal perfect). All of the Hebrew terms for sin reflect a deviation from the standard, which is God Himself. The term "righteousness" means a "measuring reed." See Special Topic at Joel 2:23.

▣ "from the way" This is a pivotal concept in our understanding of God's will for our lives. God desires for us to follow Him in lifestyle ways. That is why in the OT "the way" (BDB 202) was a metaphor for godly living (cf. v. 6; Exod. 32:8; Deut. 9:12, 16).

The same term, "the way," is used in the book of Acts as the earliest title for the Church (cf. Acts 9:1; 18:25-26; 19:9, 23; 22:4; 24:15, 22).

▣ "you have caused many to stumble" Their basic problem was not only faulty living, but faulty teaching (cf. Matt. 15:14; 18:5-6; Luke 6:39) and showing partiality (cf. v. 9). Godly priests turned people to God (cf. v. 6); godless priests turned them away! They also brought down the spiritual influence of all other priests.

2:9 Because of their actions God will act against these post-exilic priests:

1. they will be despised, BDB 102, KB 117, Niphal participle

2. they will be abased, BDB 1050

Notice that it is YHWH Himself who will embarrass the priests before all of the covenant community.

▣ "but are showing partiality" This is literally "and lifting faces in the law." This idiom refers to a judge lifting the face of someone coming before him to see if he knows the person before rendering a fair verdict (cf. Lev. 19:15; Deut. 1:17; 10:17; 16:19; 24:17).

NASB (UPDATED) TEXT:2:10-16
¹⁰"Do we not all have one father? Has not one God created us? Why do we deal treacherously each against his brother so as to profane the covenant of our fathers? ¹¹Judah has dealt treacherously, and an abomination has been committed in Israel and in Jerusalem; for Judah has profaned the sanctuary of the Lord which He loves and has married the daughter of a foreign god. ¹²As for the man who does this, may the Lord cut off from the tents of Jacob everyone who awakes and answers, or who presents an offering to the Lord of hosts." ¹³"This is another thing you do: you cover the altar of the Lord with tears, with weeping and with groaning, because He no longer regards the offering or accepts it with favor from your hand. ¹⁴Yet you say, 'For what reason?' Because the Lord has been a witness between you and the wife of your youth, against whom you have dealt treacherously, though she is your companion and your wife by covenant. ¹⁵But not one has done so who has a remnant of the Spirit. And what did that one do while he was seeking a godly offspring? Take heed then to your spirit, and let no one deal treacherously against the wife of your youth. ¹⁶For I hate divorce," says the Lord, the God of Israel, "and him who covers his garment with wrong," says the Lord of hosts. "So take heed to your spirit, that you do not deal treacherously.'"

2:10 "Do we not all have one Father" In context this refers to (1) the fatherhood of God; (2) the Jewish nation (cf. 1;6; Exod. 4:22; Deut. 1:31; 8:5; 32:6; Isa. 1:2; 63:16; 64:8; Jer. 3:19; Hos. 11:103), or (3) possibly Abraham (the beginning of the Israelite family/nation, cf. Genesis 12; also note Isa. 51:2) and not to God.

▣ "Has not one God created us" The "we" of the previous phrase and the "us" of this phrase refer to the descendants of the Patriarchs.

Joyce G. Baldwin, in the Tyndale OT Commentary Series by IVP, notes that this same verb, "create" (BDB 135, KB 153) is also mentioned in Deut. 32:6, as is the concept of "fatherhood" (p. 237). I really enjoy the comments of this commentator!

Malachi (like all the prophets) is a covenant mediator (cf. Fee and Stuart, How To Read the Bible For All Its Worth, pp. 181-204). They all go back to the Mosaic covenant and demand obedience and heart-felt fidelity. See Introductory Article on Prophecy.

▣ "Why do we deal treacherously each against his brother" This is a strong verb (BDB 93, KB 108, Qal imperfect, cf. I Sam. 14:33; Ps. 78:57; Isaiah 24 [esp. v. 16]). Our love for God is seen in the treatment of our brothers (cf. Exod. 20:17ff.; Deut. 5). In this context, they are polluting the national faith by marrying pagan women.

2:11 "Judah. . .Israel" This reflects the splitting of the tribes in 922 b.c. (cf. I Kings 12).

▣ "a foreign god" Surprisingly in the post-exilic community, there was still this old temptation (cf. 3:5).

▣ "abomination" This is a term (BDB 1072) which is used in connection with idolatry (cf. Deut. 27:15; 32:16; II Kgs. 23:13).

NASB, NRSV"the sanctuary of the Lord which He loves"
NKJV"the Lord's holy institution"
TEV"the Temple which the Lordloves"
NJB"Yahweh's loved sanctuary"
REB"the sacred place loved by the Lord"

The MT has "has profaned the holy of YHWH." This could refer to:

1. the temple (Peshitta, cf. Ps. 108:7)

2. the people (cf. Deut. 7:6; Ezra 9:2; Isa. 6:13)

3. the holy things (LXX, JPSOA)

4. the covenant

5. marriage (NKJV)

Whatever "the holy" (BDB 871) refers to, it is loved by YHWH. The post-exilic community has "profaned" (BDB 320 III, KB 319, Piel participle, 1:12; Neh. 13:17; cf. Ezek. 24:21) it. This strong verb can be translated

1. pollute

2. defile

3. profane

This term is often used in Leviticus in warning about not "profaning" the name of the Lord (cf. 18:21; 19:12; 20:3; 21:6; 22:2,32), but it is Ezekiel that used the term most often (32 times). This is serious rebellion (cf. Neh. 13:23-29).

▣ "has married the daughter of a foreign god" This is not so much an inter-racial marriage as an inter-faith marriage (cf. Exod. 34:15,16; Deut. 7:3-4). Joseph and Solomon married Egyptian women and Moses seems married a black Cushite woman (cf. Num. 12:1). Neither were condemned, nor was Boaz's marriage to the Moabitess, Ruth.

The issue of inter-religious marriage is addressed in this same period by Ezra (cf. 9:1-15) and Nehemiah (cf. 13:23-29).

2:12 "to cut off" This verb (BDB 503, KB 500, Hiphil jussive) usually refers to death (i.e., Ps. 37:9; Isa. 29:20; Obad. v. 9; Zeph. 1:11), but here it possibly means banishment from the Promised Land (i.e., Edom).

▣ "the tents of Jacob" This is an ancient idiom for the people of God (cf. Jer. 30:18).

2:12

NASB"everyone who awakes and answers"
NKJV"being awake and aware"
NRSV"any to witness of answer"
TEV ----------
JB"whoever he be"
JPSOA"no descendants"
LXX"until he be humbled"
TARGUM"son and grandson"
Peshitta--------
NIV (footnote)"anyone who gives testimony in behalf of the man who does this"

This is obviously a difficult text. The MT has "the one awaking" (BDB 734 I, KB 802, Qal participle, possibly BDB 729, "witness") and "one responding" (BDB 772 I, KB 851, Qal participle). Here are some of the guesses:

1. teacher and student (Talmud and Vulgate, KJV)

2. nomads or settlers (NEB, REB, based on Arabic roots)

3. priests and laymen (LB)

4. witness and advocate (NRSV, NJB)

5. all without exception (JB, Translators' Handbook, p. 415)

6. humbled (LXX)

7. no descendants left

In context, this phrase is connected to "who presents an offering," so it must refer to some group in Israeli society, but which group must remain conjecture. As with so many of this kind of unsure texts, the context gives us the gist of the meaning. Number 7 seems to fit the context best.

2:13 "you cover the altar of the Lord with tears" There are several possibilities here: (l) the divorced Jewish wives cry out to YHWH; (2) the rejected offender who married a foreign wife; (3) insincere worship rites; or (4) pagan worship rites for the dying fertility god.

The term "altar" (BDB 258) could refer to

1. the temple (v. 11)

2. the place of sacrifice (v. 12)

▣ "He no longer regards the offering or accepts it with favor from your hand" This phrase has two balanced Qal infinitive constructs:

1. "turn," BDB 815, KB 937

2. "take," BDB 542, KB 534

YHWH, the faithful covenant God, refuses to acknowledge and receive the Mosaic sacrifices of the unfaithful covenant people (cf. Ps. 66:18; Isa. 1:15; Jer. 11:11,14; 14:12). The NT clearly shows the qualifications for effective prayer and worship. See Special Topic below.

SPECIAL TOPIC: EFFECTIVE PRAYER

2:14 "the Lord has been a witness between you and your wife, the wife of your youth" Biblical marriage is a religious covenant (YHWH Himself was a witness), not just a civil document (cf. Pro. 2:17). We must remember that promises we make in God's name are binding. Marriage among believers is possibly the best human analogy of covenant faithfulness.

▣ "youth" In Hebrew culture a boy became marriageable at age 13 (bar mitzvah), which was also the time of his personal commitment to YHWH and His covenant. One could be called "a youth" up to age 40 (cf. BDB 655).

Marriages were arranged by the parents and the wife came to live in the husband's family home. The husband's covenant requirements were part of his bar mitzvah education and commitment to YHWH.

As a university colleague from India once told me, Americans fall in love before they marry, Indians (and many Near Eastern cultures) learn to love the wife chosen for them. It is not how one finds a wife, but how one allows the spiritual and physical aspects of life, and time, to bind them together!

▣ "you have dealt treacherously" This verb (BDB 93, KB 108, Qal perfect) describes their faithlessness to their covenant marriage vows, not just by divorcing, but by remarrying a pagan unbeliever (cf. Deut. 7:3)! This inter-marriage ban was for religious reasons (cf. Exod. 34:15-16; Ezra 9-10; Nehemiah 13), not racial!

▣ "companion" This term (BDB 289) means "wife" (KB 289 I) and is found only here in the OT.

2:15 This text is extremely difficult in Hebrew. The three major theories are:

1. it reflects the concept of "one flesh" (cf. Gen. 2:23) or monogamy as in the example of Adam and Eve who were meant to have children and fulfill God's command to be fruitful and multiply (Peshitta, NRSV, REB)

2. it relates to Abraham marrying Hagar instead of waiting for Sarah to become pregnant (LXX, Net Bible, NIV Study Bible [footnote])

3. it refers to the oneness of the covenant people

Some rabbis say it is the most difficult verse in the entire Old Testament.

The text is difficult because the key terms are ambiguous:

1. the "one"

a. YHWH

b. Abraham

2. she "has made"

a. Adam

b. then from him, Eve

3. "spirit"

a. agency of the Spirit

b. breath of God in mankind (cf. Gen. 2:7)

4. "seed"

a. humans are to be fruitful and multiply (cf. Gen. 1:28)

b. a Messiah will come (cf. Gen. 3:15)

c. a covenant people and from them a Messiah (cf. Gen. 49:8-12; II Samuel 7)

d. this term is also found in 2:3 and refers to children

A good summary article on the difficulties and possibilities of this text can be found in Hard Sayings of the Bible, pp. 349-351.

2:16 "I hate divorce" In context this refers to Israelites of the post-exilic community divorcing their covenant wives to marry pagan women. Divorce (cf. Deut. 24:1-4) is not the issue, but inter-religious marriage!

This statement was understood in the Dead Sea Scrolls (cf. 4 Q 12^a), the Targums, and the rabbis (cf. b. Git. 80b) to mean "if one hates his wife, divorce her." This is followed by the Vulgate. The text in the MT has, "he," which could be understood as "an Israelite husband" or YHWH.

Jesus clarifies this point in Matthew 5:31-32 and 19:4-9 (see notes in my other commentaries online at www.freebiblecommentary.org).

▣ "the God of Israel" This title is found only here. For Elohim, see Special Topic at Obadiah v. 1. It has strong creator (Elohim) and covenant (Israel) implications.

▣ "who covers his garment with wrong" This seems to refer to a metaphor of marriage used in the OT (cf. Deut. 22:30; Ruth 3:9; Ezek. 16:8). In this case instead of a faithful marriage (i.e., covering garment) there is cruel and hurtful action (cf. TEV). The NJB takes the phrase as "concealing their cruelty under a cloak." This implies that divorce was legal (cf. Deut. 24:1-4), but not for the purpose of marrying a pagan woman!

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What is Malachi's major complaint against the priests in verses 1-9?

2. In your translation is verse 4 positive or negative? Why?

3. Does the Bible teach that inter-racial marriage is wrong?

4. Why is verse 14 so helpful in a day when divorce is the norm?

Passage:

SPECIAL TOPIC: Where Are the Dead?

Malachi 2:17-3:12

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
		The Lord Will Send A Messenger to Prepare For the Coming of the Day of Judgment (2:17-3:5)	The Day of Judgment Is Near (2:17-3:5)	The Day of Yahweh (2:17-3:5)
2:17	2:17	2:17	2:17	2:17
The Purifier	The Coming Messenger
3:1-4	3:1-7 (1)	3:1-2a	3:1	3:1-5
	(2-3)		3:2-4
		3:2b-4
3:5-6		3:5	3:5
		If the People Will Return to God With a Full Measure of Devotion, God Will Bless Them	The Payment of Tithes	Temple Tithes
	(6-7)	3:6-7	3:6-12	3:6-12
3:7-12	Do Not Rob God
	3:8-12	3:8-12
	(8-10)
	(11-12)

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:2:17-3:4
^2:17You have wearied the Lord with your words. Yet you say, "How have we wearied Him?" In that you say, "Everyone who does evil is good in the sight of the Lord, and He delights in them," or, "Where is the God of justice?" ^3:1"Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming," says the Lord of hosts. ²But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner's fire and like fullers' soap. ³He will sit as a smelter and purifier of silver, and He will purify the sons of Levi and refine them like gold and silver, so that they may present to the Lord offerings in righteousness. ⁴Then the offering of Judah and Jerusalem will be pleasing to the Lord as in the days of old and as in former years."

2:17 "You have wearied the Lord with your words" The verb (BDB 388, KB 386, Hiphil perfect) means "to toil and thereby grow tired." This same verb, same tense, is used in Isa. 43:23 for Israel's sins wearying YHWH. Here it is their words of rejection and condemnation that weary Him. His own people are attributing to both His person and His motives an apathetic or indifferent attitude toward His covenant promises and judgments.

▣ "How have we wearied Him" This is a continuation of the literary form used in Malachi to present truth, which was picked up by the rabbis, Paul, and James. It is called diatribe.

▣ "Everyone who does evil is good in the sight of the Lord, He delights in them" This is an attack on YHWH's character and covenant. Two strong verbs describe their accusation:

1. "is good," BDB 373, this may be an adjective or a Qal perfect, masculine singular verb

2. "delights," BDB 342, KB 339, Qal perfect

They assert that not only is YHWH apathetic toward covenant disobedience, but He approves and is delighted by it! This would mean that His word (cf. Deuteronomy 27-29) cannot be trusted! This accusation probably arises from a misunderstanding of the longsuffering patience of YHWH in regard to Israel's sin. He worked with them over time to change their devotion and behavior, but many took advantage of His patience (cf. Zeph. 1:12). His seeming inactivity in judgment caused these post-exilic returnees to impugn His character (cf. Isa. 5:19; Jer. 17:15.

▣ "Where is the God of justice" This is the question which chapter 3 answers (cf. Job; Psalm 37; 73; Jer. 12:1-4; and Hab. 1:2-4). This period of Jewish history was very difficult for those who chose to return from Babylon to Palestine. The surrounding nations were openly hostile, the Persian court was ambivalent towards them, and YHWH had not manifested Himself in the new rebuilt Temple as He had in the old one (i.e., Shekinah Cloud of Glory).

3:1 "My messenger" This is exactly the same Hebrew phrase from Mal. 1:1, where it is a proper name. It (BDB 521) can also mean "angel" (cf. JPSOA, who identifies the messenger as the angel of the Lord or Michael). Many see this messenger as the Messiah or possibly Elijah of 4:5 (i.e., John the Baptist).

▣ "and he will clear the way before Me" This verb (BDB 815, KB 937, Piel perfect) in the Piel stem has the connotation of "making clear" of obstacles (cf. Isa. 40:3; 57:14; 62:10). It was used of preparing for a royal visit by preparing the roads.

The question remains, how many people are involved in this paragraph?

1. "the Lord (YHWH)," 2:17

2. "I," "My," "Me," = YHWH, 3:1

3. "My messenger," 3:1

a. Malachi

b. angel of the covenant, cf. Exod. 23:20-23

c. Elijah

d. John the Baptist

4. the Lord (Adon), 3:1

a. YHWH (His temple)

b. Messiah (He is coming)

c. covenant angel

Because v. 1 ends with "says the Lord of hosts," He is ruled out as a possibility. Notice the cleansing work of the Lord (Adon) in vv. 2-3. Robert B. Girdlestone, Synonyms of the Old Testament, pp. 43-44, lists several OT texts that refer to YHWH, but are quoted in the NT as referring to the Messiah:

1. Joel 2:32 - Romans 10:13

2. Isaiah 6:9,10 - John 12:41

3. Isa. 8:13-14 - Rom. 9:33; I Pet. 2:6-8

4. Isa. 40:3/Mal. 3:1 - Matt. 3:3; Mark 1:4; Luke 1:76; 3:4; John 1:23

5. Isa. 45:23-25 - Phil. 2:9

This was the task of John the Baptist (cf. Matt. 3:3; Mark 1:4; Luke 1:76: 3:4; John 1:23). John denies that he is Elijah, but Jesus said (cf. Matt. 11:2-19; Luke 7:24-28) that John fulfilled the prophesied ministry of Elijah (cf. He combines Mal. 4:5-6 with Isa. 40:3).

▣ "the Lord" This is the term Adon. Originally it was substituted orally for YHWH, but here it is used as the title of the Messiah, as it is in Joel 2:32, which is quoted in Rom. 10:13. The NT authors often used OT titles for God to describe the deity and majesty of Jesus of Nazareth.

▣ "will suddenly come to His Temple" This verb (BDB 97, KB 112, Qal imperfect) occurs several times in these closing verses of Malachi. It is a common verb, but has eschatological implications here.

1. Mal. 3:1 (twice)

2. Mal. 3:2

3. Mal. 4:1 (twice)

4. Mal 4:5

5. Mal. 4:6

The Lord of creation is coming in His

1. prophet (John the Baptist)

2. Spirit (i.e., the new age of the Spirit)

3. angel (cf. 3:1)

4. Son (Messianic implications of chapters 3 and 4)

This seems to be related to the Shekinah glory returning to the rebuilt Temple (cf. Ezek. 43:1-5). When the Jews of Judah went into exile, the Shekinah glory left the Temple (cf. Ezekiel 10) and moved east but now it is returning.

This was used by the Jewish leaders of Jesus' day to describe the sudden appearing of the Messiah in the Temple. Many see it fulfilled in Jesus suddenly appearing in Jerusalem and cleansing the Temple (twice).

▣ "and the messenger of the covenant" The term "and" can be translated "even." There is much discussion about the title "the messenger of the covenant." It is only used here in all of the OT. The rabbis see this as the angel of the Lord because of passages like Exod. 3:2, 4. To me there seems to be one, not two, personages mentioned here. The twice repeated phrase "in whom you..." are in a parallel relationship. This seems to bolster the interpretation that the terms "the Lord" and "the messenger of the covenant" refer to the same person. This is also confirmed by v. 2.

▣ "in whom you delight" This is the same verb used in 2:17 to attack YHWH's character. Here it asserts that YHWH will act in history. His "day" is coming. He will judge the hearts of all humans, He will set straight the fallen world systems, He will act. In Malachi, like Isaiah and Micah, we begin to see that this "day" is primarily a person (i.e., the Messiah, "He is coming"). He will both reward and punish. We know from future revelation that His work is split into two separate comings: (1) the first for salvation and the inauguration of the new age, the age of the Spirit, the age of righteousness and (2) the second for judgment.

3:2 "But who can endure the day of His coming" This verb (BDB 465, KB 463) is in the rare Pilpel stem. Its basic meaning is:

1. to comprehend (Qal), Isa. 40:12

2. to contain, cf. I Kgs. 8:27; II Chr. 2:6; 6:18

3. to sustain, to support (Pilp), cf. Neh. 9:21; Zech. 11:16

4. to endure (Pilp), cf. Pro. 8:14

In this context #1 and #4 make sense, but #4 fits better! There may be a purposeful ambiguity.

YHWH's breaking into history is described as (1) a refiner's fire; (2) a fuller's soap; and (3) judgment. It is used in two different senses: (a) although He is coming to test, it is a test for purification, not destruction; (b) for those who know YHWH by faith, it will be a day of salvation, but for those who do not know Him it will be a day of swift judgment. It is also significant to note that the judgment mentioned in v. 5 has both religious and social connotations with no distinction made between them.

▣ "And who can stand when He appears" This is a military term for "holding one's ground" (BDB 763, KB 840, Qal participle, cf. II Kgs. 10:4; Amos 2:15; Eph. 6:11, 13, 14). The standard by which God will judge humanity is the standard of His own character (cf. Matt. 5:48). That is why the Bible confidently asserts that "all have sinned and fallen short of the glory of God" (cf. lists of OT quotes in Rom. 3:9-18 and the summary in Romans 3:21-31). Our only hope for righteousness is the righteousness of Jesus Christ imputed to us (cf. Gal. 3; Rom. 4; II Cor. 5:21).

▣ "refiner's fire" This construct (BDB 77, Piel participle, BDB 864) speaks of the testing and purification of metals (cf. v. 3). It is used metaphorically of God purifying His people (cf. Job 23:10; Ps. 66:10; Isa. 1:25; 48:10; Jer. 6:29; Zech. 13:9).

▣ "fuller's soap" This construct (BDB 141 and Piel participle BDB 460) speaks of "vegetable lye" (cf. Jer. 2:22).

3:3 Notice that the Messiah as YHWH's representative refines His people. They are cleansed, but not rejected! This is a judgment of redemption. The outcome is holiness, not hell. It is difficult to transfer NT gospel categories into OT texts. However, I still think it is hermeneutically better to view OT texts through NT fulfillment than to try to read the NT through OT categories (i.e, Mosaic covenant, national Israel, geographical promises).

God wants a holy people to reflect Himself to a lost world. However, He is patiently working with an unholy people whom He has redeemed! Sin is not the stumbling block in the NT because the work of Christ has effectively dealt with this spiritual barrier. The problem is now unbelief! This is foreshadowed in the New Covenant of Jer. 31:31-34; Ezek. 36:22-38.

This verse is used by Roman Catholic theologians to support the doctrine of purgatory, which they develop from a passage in The Shepherd of Hermes.

▣ "the sons of Levi" This refers to the priests. We must remember that Malachi spoke directly to the priests in 1:6 through 2:9 and possibly throughout chapter 2.

▣ "so that they may present to the Lord offerings in righteousness" The key to worship is a personal relationship. Only clean people can approach God (cf. Isa. 1:16-20). In the OT the sacrificial system was God's way of providing a way for imperfect people to approach a perfect deity. The key was always an appropriate attitude and mind set (cf. Deut. 6:4-6). The OT temple has become Christ, the true temple (cf. Matt. 12:6; John 2:19-21). I guess for me some of the best examples of how interpersonal relationship affects worship are Matt. 5:23-24 and James 4:8! Ritual and liturgy can become a barrier (cf. Isa. 29:13 [Matt. 15:8-9]; Ezek. 33:31).

▣ "righteousness" See Special Topic at Joel 2:13.

3:4 The author looks back to the past history of the people of God as an idealistic period, especially the Wilderness Wandering Period (cf. Isa. 63:11; Jer. 2:2-3). It was considered a honeymoon period by later generations. In this post-exilic period the reference may be to the dedication of Solomon's temple in II Chronicles 7 in the days of David (cf. Amos 9:11).

▣ "the days of old" See Special Topic: 'Olam at Mal. 1:4.

NASB (UPDATED) TEXT:3:5-6
⁵"Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely, and against those who oppress the wage earner in his wages, the widow and the orphan, and those who turn aside the alien and do not fear Me," says the Lord of hosts. ⁶"For I, the Lord, do not change; therefore you, O sons of Jacob, are not consumed."

3:5 "I will draw near to you" This verb (BDB 897, KB 1132, Qal perfect) means "approach." It can be used of God coming

1. in a positive sense (i.e., for blessing or aid, cf. Ps. 69:18; Lam. 3:57)

2. in a negative sense (i.e., for judgment, here)

In the OT, one's faith relationship to YHWH and their covenant obedience determines which one!

▣ "swift witness" The literal word here is "expert" (BDB 554 I) and has the idea of very rapid judgment. God's longsuffering patience, once complete, results in rapid accountability! One is surprised by the lists of sins which follows. Apparently they were still present within the post-exilic community

▣ "sorcerers" For the Mosaic context, see Exod. 22:18; Lev. 20:27; Deut. 18:9-10. My commentary on Deuteronomy is now available online at www.freebiblecommentary.org.

▣ "adulterers" This is possibly related to the post-exilic call for religious purity in marriage (i.e., no marriages to pagan women, cf. 2:10-16; Ezra 9:1-2; Neh. 13:1-3, 23-24).

▣ "oppress the wage earner of his wages" For the Mosaic context see Lev. 19:13; Deut. 24:14-15; James 5:4.

▣ "widow" For the Mosaic context, see Exod. 22:22-24.

▣ "those who turn aside the alien" For the Mosaic context see Deut. 24:14; 19-22; 17:19. For a good brief article, see Roland de Vaux, Ancient Israel, vol. 1, pp. 74-76.

▣ "and do not fear Me" The verb "fear" (BDB 431, KB 432) is used several times in Malachi (cf. 1:14; 2:5; 3:5; 4:5). It needs to be remembered that our treatment of our covenant partners reflects what we believe and feel about God. To abuse the downtrodden is to abuse God Himself. This is the continual emphasis of the book of Deuteronomy. We are our brother's keeper!

3:6 "I, the Lord, do not change" The verb (BDB 1039 I, KB 1597, Qal perfect) speaks of a settled character. This refers to three possible theological areas

1. God's covenant faithfulness (cf. Lam. 3:22-23)

2. God's purpose (cf. Ps. 33:11)

3. God's character (cf. Ps. 127; James 1:17)

The key issue of faith is the character of God! His word is established by His character and His actions!

See SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD at Joel 2:13.

▣ "O sons of Jacob" This seems to be a play on the term "Jacob," which means "cheater" or "supplanter" (BDB 784). This verse is a comparison between the changelessness of God and the fickle rebellion of the nation of Israel. Israel's only steadfast hope is the unchanging character of God.

NASB (UPDATED) TEXT:3:7
⁷ "From the days of your fathers you have turned aside from My statutes and have not kept them. Return to Me, and I will return to you," says the Lord of hosts. "But you say, 'How shall we return?'

3:7 "From the days of your fathers" For a historical overview of Israel's history, see Nehemiah 9. Israel has a settled history of covenant disobedience.

▣ "you have turned aside" This verb (BDB 693, KB 747, Qal perfect) speaks of their settled character of rebellion. There is a play on the concept of "turning" in this verse.

1. Israel has repeatedly "turned away," BDB 693, KB 747, Qal perfect, cf. Exod. 32:8; Jdgs. 2:17

2. YHWH commands them to "turn" (i.e., repent), BDB 996, KB 1427, Qal imperative

3. If they will, YHWH will "turn" to them, BDB 996, KB 1427, Qal cohortative (i.e., in covenant restoration and blessing)

4. The people ask "how shall we turn," BDB 996, KB 1427, Qal imperfect (i.e., of what should we repent)

▣ "My statutes" See Special Topic below.

SPECIAL TOPIC: TERMS FOR GOD'S REVELATION (using DEUTERONOMY and PSALMS)

▣ "Return to Me and I will return to you" This is a call not to initial repentance, but to subsequent repentance (cf. Zech. 1:3; James 4:8). Our lifestyle reflects and verifies our faith commitment to God (cf. I John and James).

▣ "But you say, 'How shall we return'" This seems to focus on two possible motives: (1) their truly wanting to know how to show repentance or (2) arrogant, self-righteousness, which sees no problems that need to be corrected. It may just be the literary continuation of the diatribe technique.

NASB (UPDATED) TEXT:3:8-12
⁸"Will a man rob God? Yet you are robbing Me! But you say, 'How have we robbed You?' In tithes and offerings. ⁹You are cursed with a curse, for you are robbing Me, the whole nation of you! ¹⁰Bring the whole tithe into the storehouse, so that there may be food in My house, and test Me now in this," says the Lord of hosts, "if I will not open for you the windows of heaven and pour out for you a blessing until it overflows. ¹¹Then I will rebuke the devourer for you, so that it will not destroy the fruits of the ground; nor will your vine in the field cast its grapes," says the Lord of hosts. ¹²"All the nations will call you blessed, for you shall be a delightful land," says the Lord of hosts.

3:8-12 This is the answer to the people's question in v. 7.

3:8 "How have we robbed You? In tithes and offerings" This is one example of many that the prophet could have used (cf. chapters 1-2). The tithe was given to God before the Mosaic Law was instituted (cf. Gen. 14:20; 18:22). There were three separate tithes taken in different years. It is related to both the needs of the Temple and the priests and also the special needs mentioned in v. 5. In my opinion, the tithe is not an exegetical truth from the New Testament, but an implied truth by analogy from the Old Testament. The NT speaks more of sacrificial, joyful, regular, proportionate giving than percentage giving (cf. II Cor. 8 and 9). Grace should induce greater results than the law (cf. New Testament Theology by Frank Stagg, p. 292-293 and The Authority of the Old Testament by John Bright, p. 54).

SPECIAL TOPIC: TITHES IN THE MOSAIC LEGISLATION

▣ "offerings" This refers to the priest's part (cf. Exod, 29:17-18; Lev. 7:32; Num. 5:9). This withholding of required support for the priests and the poor was simply a result of a practical atheism of the leaders and people.

3:9 "You are cursed with a curse" Literally, "the curse," (BDB 76) this is related to the cursing and blessing section of the Mosaic covenant (cf. Deuteronomy 27-29).

▣ "the whole nation of you" This shows the widespread abuses, not only of the priesthood, but of the entire nation. The term "nation" (BDB 156) was used by Israel in a derogatory sense of the pagan nations. Now God calls them by this name!

3:10 "Bring the whole tithe into the storehouse" This verse has three commands:

1. "bring," BDB 97, KB 112, Hiphil imperative

2. "so that there may be food in My house," BDB 224, KB 243, Qal jussive

3. "test Me," BDB 103, KB 119, Qal imperative

The whole issue of tithing is contentious in the church because OT texts are being used as threats or greed to promote financial giving to the local churches.

The concept of "tithing" is not ever addressed to the church. It is mentioned only in isolated ways by Jesus to Jews (cf. Matt. 23:23; Luke 11:42; 18:12).

SPECIAL TOPIC: TITHING

▣ "storehouse" This refers specifically to the storage chambers of the temple in Jerusalem (cf. Neh. 13:5). The temple is known as God's house (cf. II Samuel 7; Hag. 1:9; Zech. 3:7).

▣ "test Me now in this" This refers to the testing of metal (BDB 103, cf. Zech. 13:9). This same term is used in v. 15, where it is obvious that attitude is the key in our relationship to God. The NT guidelines for "giving" are surprisingly scarce (only II Corinthians 8-9, which refers to a one-time gift for the mother church in Jerusalem).

▣ "the windows of heaven" Heaven was described as a domed vault (cf. Gen. 1:17, "firmament," BDB 954). The NIDOTTE, vol. 3, p. 718, mentions that these windows can be opened for

1. blessing, II Kgs. 7:2,19; here

2. judgment, Gen. 7:11; 8:2; Isa. 24:18

See Special Topic following:

SPECIAL TOPIC: HEAVEN

▣ "pour out for you a blessing until it overflows" The blessings of vv. 10-11 are agricultural in nature and reflect the Deuteronomy promises (cf. Deut. 11:8-13; 28:1-14). YHWH's initial desire was for Israel to be a kingdom of priests to bring "the nations" to Himself. He planned to bless Israel in order to attract the nations' interest. Note v. 12 (cf. Isa. 61:9; Jer. 4:2)!

3:11 "the devourer" The word "devourer" (BDB 37) is from the verb "to eat." It may literally refer to locusts or metaphorically to anything that destroys the crops (i.e., famine, desert wind, hail, etc.). The theological point (or Mosaic point, cf. Deuteronomy 27-29) is that YHWH controls nature for His purposes.

▣ "cast its grapes" This literally means "to suffer a miscarriage" (BDB 1013, KB 1491, Piel imperfect). Both of the terms in this verse refer to agricultural losses (cf. II Kgs. 2:19,21). This is directly related to Deuteronomy 27 and 28.

3:12 This verse reflects

1. YHWH's promise to Abraham, Gen. 12:3; Isa. 61:9; Acts 3:25; Gal. 3:8

2. YHWH's purpose that Israel be a kingdom of priests to bring knowledge of His person to the nations, Exod. 19:5-6; I Pet. 2:5,9; Rev. 1:6; 5:10

3. YHWH's goal of a holy people, Exod. 19:5; Deut. 7:6; 14:2,21; 26:18-19

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Who is the messenger that will prepare the way for the Messiah and appear suddenly in the Temple?

2. Why does the Bible speak to the day of the Lord as primarily a day of judgment?

3. Is God's judgment related primarily to social injustices or spiritual commitments? cf Matt. 25:31-46; Rev, 24:11-15).

4. Explain the comparison in verse 8

5. Is tithing a New Testament principle?

Passage:

SPECIAL TOPIC: THE LOCATION OF MT. SINAI

Malachi 3:14-4:6

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Purifier (3:1-15)	The People Complain Harshly	When the Day of Judgment Comes, the True Worshipers Will be Spared (3:13-4:3)	God's Promise of Mercy	The Triumph of the Upright on the Day of Yahweh
3:13-15	3:13-15	3:13-15	3:13-15	3:13-15
The Book of Remembrance	A Book of Remembrance
3:16-18	3:16-18 (16)	3:16-4:3	3:16-18	3:16-18
	(17-18)
The Final Admonition	The Great Day of God		The Day of the Lord's Coming	3:19-21 [follows MT]
4:1-3	4:1-6 (1-3)	Two Appendices	4:1-3
4:4	(4-6)	4:4	4:4	Appendices [follows MT] 3:22
4:5-6		4:5-6	4:5-6	3:23-24

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT:3:13-15
^3:13"Your words have been arrogant against Me," says the Lord. "Yet you say, 'What have we spoken against You?' ¹⁴You have said, 'It is vain to serve God; and what profit is it that we have kept His charge, and that we have walked in mourning before the Lord of hosts? ¹⁵So now we call the arrogant blessed; not only are the doers of wickedness built up but they also test God and escape.'"

3:13

NASB"Your words have been arrogant against Me"
NKJV"Your words have been harsh against Me"
NRSV, NJB"you have spoken harsh words against me"
TEV"you have said terrible things about Me"
JPSOA"you have spoken hard words against Me"

This is a common term with a large semantic range. Its basic meaning is "to be strong" (BDB 304, KB 302, Qal perfect). It can have negative connotations of God hardening the hearts of

1. Pharaoh, Exod. 7:13,22; 8:15; 9:35

2. Canaanite kings, Josh. 11:20

but also a positive connotation:

a. encouraging Joshua (cf. Deut. 1:38; 3:28; 31:6,7,23; Josh. 1:6,7,9,18; 10:25)

b. encouraging Israel to keep the covenant, Josh. 23:6

c. encouraging Israel to fight, II Sam. 10:12 (twice)

In context the usage here fits #1. These post-exilic Jews had hardened their hearts and words against YHWH (cf. Ps. 119:21,51,69,78,85,122).

▣ "What have we spoken against Thee" Although they spoke to each other, God took it as to Himself (cf. v. 16). This is another use of diatribe.

3:14 "'It is vain to serve God'" The word "vain" (BDB 996) means "emptiness" and "vanity" (see Ps. 127:1). They were claiming that there were no visible benefits of worshiping and obeying YHWH.

1. "to serve," BDB 712, KB 773, Qal infinitive construct

2. "we have kept," BDB 1036, KB 1581, Qal perfect

3. "we have walked," BDB 229, KB 246, Qal perfect

All three verbals denote lifestyle faith. They viewed faith as "what is in it for me?" This is the spiritual plague of the modern western church. See Gordon Fee, The Disease of the Health and Wealth Gospels. Luke 12:15 screams at us!

SPECIAL TOPIC: WEALTH

▣ "what profit" This term (BDB 130) usually has the connotation of "gain made by violence." Here it denotes physical benefits from being a believer (cf. Job 22:3).

3:15 "So now we call the arrogant blessed" We are now at the heart of the question of 2:17. We live in an unfair world which has been affected by our own rebellion (cf. Genesis 3). Often the wicked prosper and the righteous suffer (cf. Job; Ps. 73; Jer. 12:1-4; Hab. 1:2-4). The key to understanding life is our trusting attitude toward the faithfulness of God and His promises, and being patient for His justice in His time (cf. Gal. 6:7).

▣ "they also test God and escape" This same term, "test," (BDB 103, KB 119) is used in a positive sense in 3:10; therefore, the only difference is the attitude by which we trust the trustworthiness of God.

No one "tests" God and escapes (BDB 572, KB 589, Niphal imperfect, cf. Pro. 19:5; Amos 9:1).

NASB (UPDATED) TEXT:3:16-18
¹⁶Then those who feared the Lord spoke to one another, and the Lord gave attention and heard it, and a book of remembrance was written before Him for those who fear the Lord and who esteem His name. ¹⁷"They will be Mine," says the Lord of hosts, "on the day that I prepare My own possession, and I will spare them as a man spares his own son who serves him." ¹⁸So you will again distinguish between the righteous and the wicked, between one who serves God and one who does not serve Him.

3:16 "Then those who fear the Lord spoke to one another" We must remember that in this context of doubt and uncertainty, it is the righteous (i.e., "those who feared the Lord," BDB 431, KB 432, Qal active participle, cf. 2:5; 3:5) who are complaining, not the wicked (however, note vv. 13-14). Israel has become greatly discouraged because of

1. the small size of the rebuilt Temple

2. the lack of supernatural manifestations in their day

3. the ambivalence of the Persian empire

4. the social and religious conditions of Judah

5. the aggression of their neighbors

As in vv. 13-14, YHWH overheard (BDB 904, KB 1151, Hiphil imperfect, "give attention") His people speaking and acted on their words! Be careful what you say (cf. Matt. 12:36-37).

▣ "a book of remembrances was written before Him" The Bible speaks in metaphorical language of two books: (1) the book of life and (2) the book of remembrances (cf. Dan. 7:10 and Rev. 20:12). In this context it is the book of remembrances used in a positive way. The book of remembrances is mentioned in Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16. The book of life is mentioned in Exod. 32:32; Ps. 69:28; Dan, 12:1; Luke 10:20; Phil, 4:3; Heb. 12:23; Rev. 13:8; 17:8; 20:15; 21:27.

3:17 "they will be Mine. . .on the day I prepared My own possessions" Judgment day will be a tremendous day of blessing for those who know God in (1) "fear" (BDB 431, KB 432, Qal participle) and (2) "esteem" (BDB 362, KB 359, Qal participle). The term "possession" (BDB 688) is used in Exod. 19:5 for a royal treasure (cf. Deut. 7:6; 14:2; 26:18). This promise is primarily national and corporate (i.e., "they" who fear and esteem Him), though with an individual element (cf. Ezek. 18:32; Jer. 31:31-34).

▣ "as a man spares his own son who serves him" Again, family terms are used to describe YHWH's love. See Special Topics: The Fatherhood of God and Anthropomorphic Language for God at Mal. 1:6.

The verb "serves" (BDB 712, KB 773, Qal active participle) was used in a mocking sense in v. 14, but it is used here in a positive sense.

3:18

NASB"again distinguish"
NKJV"again discern"
NRSV, TEV,
NJB"once more. . .see the difference"

There are two verbs in this phrase:

1. BDB 996, KB 1427, Qal perfect, literally, "turn," "turn back." It is used in several senses in Malachi:

a. return, 1:4 (cf. Zech. 1:4,16; 4:1; 8:3)

b. repent, 2:6; 3:7 [thrice] (cf. Zech. 1:3 [twice], 6)

c. again, 3:18 (cf. Zech. 5:1; 6:1; 8;15)

d. turn, 4:6 (cf. Zech. 1:4)

2. BDB 906, #7,f (only example), KB 1157, Qal perfect, literally, "see." Those who fear and esteem YHWH will have their spiritual eyes opened to recognize those in the religious community who are true and who are false!

This is a reversal of 2:17!

▣ "between one who serves God and one who does not serve Him" Service is not the basis of our righteousness or relationship, but it is the natural result (cf. Eph. 2:8-10). This verse asserts that one day God will set it all straight. There is an eschatological day of justice coming (cf. Matt. 13:24-30, 36-43, 49-50)!

NASB (UPDATED) TEXT:4:1-3
¹"For behold, the day is coming, burning like a furnace; and all the arrogant and every evildoer will be chaff; and the day that is coming will set them ablaze," says the Lord of hosts, "so that it will leave them neither root nor branch. ²But for you who fear My name, the sun of righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall. ³You will tread down the wicked, for they will be ashes under the soles of your feet on the day which I am preparing," says the Lord of hosts.

4:1 The Septuagint and the Vulgate begin a new chapter here, but the Masoretic Text continues chapter 3 through the end of chapter 4.

▣ "the day is coming" The term "the day" (BDB 398) becomes a technical term for the coming of YHWH. The Israelites thought it would be a day of blessing, but the prophets (esp. Amos and Joel) clearly prophesied a day of judgment beginning with the people of God. One can see from this verse how the Jews of Jesus' day expected the Messiah to come as one bringing judgment. Even John the Baptist misunderstood the nature of Jesus' first coming (cf. Matt. 11:2ff ).

▣ "burning like a furnace" Fire is often a symbol of God and His purifying activities (cf. Mal. 3:2-3; Ps. 21:9; 50:3; Isa. 10:17; 66:15-16; Dan. 7;9-10; Joel 2:30; Nahum 1:5-6; I Cor. 3:13; II Peter 3:7). See SPECIAL TOPIC: FIRE at Obadiah 18.

▣ "will be chaff" This refers to (1) refuse from harvest time or (2) burning of the field in preparation for planting (cf. Matt. 3:14-12).

▣ "so that it will leave them neither root or branch" This is a metaphor of complete destruction (cf. Amos 2:9; Isa. 11:1; Matt. 3:14).

4:2 "the sun of righteousness" The KJV and NKJV capitalize the term "Sun," but this is exegetically impossible because it is a feminine noun in this context (it is usually masculine). It is, however, a unique reference to the Messiah (a similar metaphor is in Isa. 60:1-3,19-20. Also note Matt. 17:2; Rev. 22:5).

Although a Messianic understanding is traditional (even in the rabbis, cf. b.sanh. 118a; b. 'Eruv. 43b), in context it seems to be a metaphor inaugurating the new age of restoration (cf. Isa. 30:23-26; 60:103). This metaphor is striking and unique, which makes it difficult to interpret. What would Malachi have understood by this phrase? The symbol of the Zoroastrian high-good god was a winged sun disk. Possibly the prophet is borrowing the well known symbol of Persian religion to describe YHWH's new day of righteousness (i.e., Ps. 84:11).

▣ "with healing in its wings" This metaphor is possibly used of (1) the relationship between healing and light or (2) a Persian symbol for deity used in Zoroastrianism. Healing was a sign of the New Age (cf. Isa. 29:18; 35:5-6; 42:7,16,18; Matt. 11:5; 12:22-25; 15:30-31; 21:14).

The healing referred to here is more of a spiritual restoration. Israel is sick in covenant rebellion (cf. Isa. 1:5-6; Ps. 103:3). Forgiveness will result in health, peace, and joy. The new day was really what the old day should have been, was meant to be (cf. Deuteronomy 28).

▣ "skip about like calves from the stall" This seems to be a metaphor of joy, freedom, and health (cf. Isa. 35:6).

4:3 "And you will tread down the wicked" This is a metaphor from the wine press, which is used for the righteous finally overcoming. Some see it as a reference to Josh. 10:24 and, therefore, to military victory. Notice God's victory is not immediate, but eschatological.

NASB (UPDATED) TEXT:4:4
⁴"Remember the law of Moses My servant, even the statutes and ordinances which I commanded him in Horeb for all Israel.

4:4-6 The order of these verses is slightly altered in the Septuagint (i.e., vv. 5, 6, and 4). The order is also slightly altered in the Masoretic Text. This seems to be related to the rabbinical thought that the Bible should end with a Covenant name for God. They also did this to the books of Isaiah and Ecclesiastes.

4:4 "Remember" This is a command (BDB 269, KB 269, Qal imperative, this verb is so common in Deuteronomy, 5:15; 7:18 [twice]; 8:2,18; 9:7,27; 15:15; 16:3,12; 24:9,18,22; 25:17; 32:7). Privilege brings responsibility! We need to hide God's word in our hearts that we might not sin against Him (cf. Deut. 4:9; 6:12; 8:11-20: Ps. 103:2).

▣ "the statutes and ordinances" See Special Topic at 3:7.

▣ "Horeb" This (BDB 325) is another name for Mt. Sinai (cf. Exodus 19-23). Some have speculated that Horeb (Hebrew word) is the mountain range and Sinai (non-Hebrew word) is the individual peak.

NASB (UPDATED) TEXT:4:5-6
⁵"Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the Lord. ⁶He will restore the hearts of the fathers to their children and the hearts of the children to their fathers, so that I will not come and smite the land with a curse."

4:5 "I am going to send Elijah the prophet" The rabbis (i.e., b. Sanh 118a), the Septuagint, and some early Church fathers were expecting Elijah, the prophet, to return literally (cf. Ecclesiasticus 48:10ff). Elijah and Moses met with Jesus on the Mount of Transfiguration (cf. Matt. 17:4). However, the words of Jesus seem to relate this passage to John the Baptist (cf. Mal. 3:1; Matt. 11:7-14; 17:10-13; Mark 9:11-13; Luke 1:17). John denies this title in John 1:19-23, but apparently he was denying that he was Elijah reincarnated.

▣ "the great and terrible day of the Lord" This day is characterized in two ways:

1. "great," BDB 152, these two descriptions are often used together (i.e., YHWH's acts of redemption, cf. Deut. 10:21; Job 5:9; 9:10; 37:5; Ps. 71:19; 106:21)

2. "terrible," BDB 431, KB 432, Niphal participle. Its basic meaning if "fear" or "awe." Therefore, it can stand for

a. a day of judgment

b. a day of the awesome deeds of YHWH

1) used of YHWH Himself in Deut. 10:21; II Sam. 7:23; Ps. 47:3; 68:36; 76:8; Isa. 64:2. He is "great and awful" (cf. Deut. 7:21; 10:17; Neh. 1:5; 4:8; 9:32; Dan. 9:4)

2) used of YHWH's name in Deut. 28:58; Ps. 99:3; 111:9; Mal. 1:14

3) YHWH's coming day in Joel 2:11; 3:4; and here

4:6 "He will restore" This verb (BDB 996, KB 1427, Hiphil perfect) is used often in Malachi (cf. 1:4; 2:6; 3:7[thrice],18; 4:6, see notes at 3:7). This is the regular Hebrew word for repentance (lit. "turn" or "turn back"). In this context it has a double focus:

1. return the post-exilic community to the faith of their fathers

2. return stability to the family structure of the faith community

▣ "curse" The literal word is herem (BDB 356, cf. Lev. 27:28, 29; Deut. 25:16-17; Josh. 6:17 and I Sam. 3:15ff). This is the term which is used of something being dedicated to God, and it becoming so holy that it must be completely destroyed.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What is the cultural setting of Malachi 3:14?

2. Explain "the book of remembrances."

3. How is service related to our righteousness before God? (cf v. 18)

4. Explain the two unique terms found in Malachi 4:2 and how they relate to the Messiah.

5. Is John the Baptist the predicted prophet Elijah?

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